Quakerism the Path-Way to Paganism
37. So in the sermon on the feast of Mary, he tells us, that she Introverted always into her fund, where the divine image lay hid; her fund, and all her inwards were so like unto God, that if any man had seen her heart, there he should have seen God, in all his beauty, and have seen the outcoming of the Son and of the holy Ghost, in a substantial manner. And in his second sermon on the birth of John the Baptist, He saith, in the fund of the soul, there is a certain light, which testifieth, that man was in God from all eternity, ere he was created: And when he was so in God, he was God in God—so that what he is now since he was created, that same was he from eternity in God, being one substance with God.
38. In his book of the Imitation of the poverty of Christ, part 1. Ch. 21. N. 134. he tells of two heavens, one bodily, which is above us; and another spiritual, which is the essence or substance of souls, in which God is; and where God is, there is the Kingdom of heaven; and of that speaketh Paul, when he saith, the Kingdom of heaven is in us. And thereafter N. 138. he says, when man hath laid all his imperfections aside, and is carried into the essence and nakedness, he stareth God in his bare essence, and with that stareing presseth in to God, and uniteth himself with him, and God carrieth the man with himself in himself, and so he hath he an eternal ingoing into God and he is wholly embraced of God and loseth himself, and so he drowneth into the bottomless sea of the Godhead, and swimeth as a fish in the sea. And in the following Chap. he speaketh much of a silence, and an hearkening to the eternal word within. And Ch. 23. he tells us, that this inward speaking is in the essence of the soul, where God speaketh, when the soul turneth all to rest and silence, & is gapeing after in the fund of her naked substance: And this hearing is nothing else then an inward feeling, which floweth out of God in that essence of the soul, which is so full, that it runneth over in the powers: And he that findeth this is happy.
39. More of this and the like trash, may be found, in that book: but here is, I suppose, enough to discover, what affinity this Quakers doctrine hath with the fancies of Taulerus ; and whence possibily, he and his fraternity have learned their rare Notions and Expressions: to which end only, I have troubled the Reader with these few passages; as also to show, that there may be greater affinity and affection betwixt Papists, and our Quakers, then they will yet be willing to acknowledge, or suffer us to say: But a little time will discover much. I now pro • eed to
Chap. XXIII. Of Preaching,
1. After his discourse, concerning their manner of Worship, this Quaker cometh to speak more particularly of some parts of worship; such as Preaching Praying & Singing, against all which he hath something to say Pag. 248. &c. §. 18. And he beginneth with Preaching, telling us, that as Papists & Protestants use it, it is after this manner: One taketh a certain place or verse of Scripture, and speaketh upon it, for an hour or longer, these things, which he had before studied or premeditated, and had set together either out of his own proper invention, or from the writings or observations of others, and committed them to this memory : in opposition to this, he tells us, what their way is: thus, When the Saints assemble, and everyone introverts to the gift and grace of God, in himself, he, who ministereth, should speak acted by that grace in himself, what the Spirit giveth unto him, not affecting wisdom and eloquence of words, but the demonstration and power of the Spirit, and that either by interpreting some place of Scripture, if so be the Spirit lead him to it, or other ways exhorting, reproving, instructing, or by speaking out the sense of some Spiritual experience; all which are to be consonant to the S • riptures, though perhaps not relative to any particular chapter, verse, or text.
2. Having thus laid down the two different ways, in such a manner, as he thought most advantageous for himself, he saith, Let us now examine and consider, which of these are most consonant to the precepts and practice of Christ, his Apostles and primitive Church, as recorded in the Scripture. Before we come to this trial, I must tell him, That I am glade to hear him insinuating so much, as that the Scriptures are our Rule in worship, and that, that very mode of worship must be chosen as the best, which agreeth most with the primitive way, laid down in the New. Test. Only I would entreat him to reconcile this with what he said on the Scriptures. One thing more I must tell him: If he can prove the very first step of his way; that is, the Introversion of all the members of the Assembly, unto the gift or grace of God, in themselves, to be consonant to either Precept or Practice, recorded in the N. T. I shall give up the whole cause, in this mater. We heard how straitened he was to find an instance of this, towards the end of the foregoing Chapter, when he did run as far back as to Job's days, to seek one: but, as to the primitive Church, we must have patience, till he think of one; and for precept, he could give none, that came within a look of Introversion.
3. It is necessary before we proceed, that we take a view of the proposal he hath made of our way, and compare it with his; that a just estimate may be made. And (1.) The speaking from a word of Scripture maketh not the difference; for they do that themselves sometimes; as he saith here, though he said it not before. Nor is it unlawful, else I cannot think that the Spirit would prompt them to it, if that Spirit be the Spirit of God: And I find that Christ spoke from a text, and so did Peter Act. 2. from a passage of Joel. And to say, as he doth to this Pag. 249. that they did not this without an immediate motion of Spirit, is but a confirmation of what I am now saying viz. that it is lawful. So then as to this, there can be no debate, nor difference. (2.) That ministers read and study, and make some use of their reading, in their sermons, can give no just ground of offense; seeing we find the Apostle Paul, in his sermon to the Athenians, making use of what he had read out of one of their poets Act. 17:28. And we find him pressing Timothy to study, and meditation, and that in order to preaching to, and profiteing others. 1 Tim. 4:15. Meditate upon these things, give thyself wholly to them (this sure importeth earnest and diligent study, when the Apostle saith, that he should be in these things, as it were wholly exercised therein, and taken up therewith) that thy profiteing may appear to all. And in that same Chapt. verse. 13. he says, till I come, give attendance to reading, to exhortation, to doctrine. So that this reading was not for his own private satisfaction, but in order to a fitting him better unto exhortation and doctrine. And again he recommends to him a continueing in the t • ings he had learned ; whereby we see, that he had learned something; and was to keep it, being assured that it was truth, knowing of whom he had learned 2 Tim. 3:14. And after that Paul had appointed him to continue in what he had learned him, he recommends to him the diligent perusal of the Scriptures, with which he had been acquainted from his youth: as being able to make him wise unto salvation, & perfect, as a man of God v. 15, 17. Moreover among the qualifications, which Paul requireth in ordinary teachers, this is one 1 Tim. 3:2. that he be apt to teach, so also 2 Tim 2:24. And this is such an Aptitude, as must be tried and known before hand; as well as the other qualifications, mentioned in both these places: And so it saith, that such ministers should have gifts and abilities, acquired by reading and other means, whereby they might be fitted for this work of the ministry. This is plain and manifest; but nothing of this kind is requisite in our Quakers speakers, in order to their speaking. Yet more, Paul tells Titus Cap. 1:9. that the preacher must be one, that holdeth fast the faithful word, as he hath been taught (or as in the margin, in teaching, or which maketh for doctrine, that is, sitteth and qualifieth him for teaching and edifying. See Beza in loc.) that he may be able by sound doctrine, both to exhort and convince the gain-sayers : He must then be a learned man, able to teach; and acquainted with the controversies of the time, that he may be in case, by sound doctrine to put gain-sayers to silence. Add one word more. Act. 18:24, 25, 26. We find that Aquila and Priscilla took Apollos, that was an eloquent man, and mighty in the Scriptures, and was instructed in the way of the Lord, and had taught diligently the things of the Lord, and expounded unto him the way of God m • re perfectly : And all this in order to h • s peaching further the way of God; for it is said verse. 27, 28. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the Disciples to receive him, who, when he was come helped them much, which had believed through grace; for he mightily convinced the Jews, and that publicly, showing by the Scriptures, that Jesus was Christ Here then we have both practice and precept, for Ministers studying, that they may be able to preach sound doctrine? But possibly the thing at which he most carpeth, is that Ministers should study their preachings immedialy before they preach them: If it be so, he must be a silly man; for what is the difference betwixt ones studying • few days before, and ones studying some years before; when the one hath a more tenacious memory, then the other? But this was the error of the Familists in N. England and of Saltmarsh opposed by worthy Mr Rutherfoord.
4. (3.) He saith • that our Ministers study their Sermons, and digest them, and commit them to their memory, having gathered them together out of their own invention, or other folks writings. To which I only saith (1.) That, as it is already manifested, he cannot make it appear to be dissonant to primitive practice or precepts, that Ministers be learned, especially in the Scriptures; and thereby fitted for preaching: And if their memory be so happy, as to retain all they have learned and read; and their Judgment so solid, as to improve it pertinently, according to the occasion, they will have the less need to study, with much pains and labor, every Sermon; but if both their Judgment & Memory be a little blunt, is the matter great, if they put to a little more strength, and be a little more diligent? (2.) But how shall we be assured, that the Quakers use no such leger-de-main, as to make us believe, they speak all, without one previous thought, and yet have all, to a word, well studied and premeditated? Such cheatry hath been in the world; and I know not, why one might not doubt of the truth of what they say; especially when I find credible persons saying, that they can lie, as well as others. (3.) He speaketh thus of all the Ministers in common, making no difference; and if he be only acquainted with some, (and sure I cannot tell, how he should be so well acquainted with all, as to know their way of studying, and prepareing themselves for preaching) and intend them, he dealeth not ingenuously, nor candidely, to speak thus of all. What knoweth he, but there may be some, that study the most of their Sermons on their knees? What knoweth he, but there may be some, that read very little (save the Bible) in order to preaching; and have such a ready gift, as to be in case to preach, upon a very short times advertishment? What knoweth he, but there may be some, who study most, to get their heart in a right frame to preach, and brought under an impression of the weight of the truths, they are to deliver? What knoweth he, but there may be some, that write none of their Sermons, nor committee them to their memory but having the heads of truths, they are to deliverer, digested, wait upon the Lord for his assistance in uterance and delivery? What knoweth he, but there may be some, that never digest their preachings so, as not to lie open to the influences of the Spirit, and to welcome his seasonable and useful suggestions, and so speak many things, which they had not once premeditated? What knoweth he, but there may be some, that being called, have gone to preach, when they knew not well what to say in particular, nor from what text? What knoweth he, but there may be some, who after they have studied, and been at pains to prepare themselves; yet coming to speak, have been so lead of the Lord, that they spoke little or nothing of all they had thought to speak? What knoweth he, but there may be some, who upon their way to the Assembly, have been constrained to alter text, and all, which they had purposed to speak upon it? If he knew none of these things, he s • old have learned better, before he spoke thus: and he cannot but be blamed for his rashness.
5. But all this will not help the matter, for (4.) The Quakers, saith he, they affect not wisdom n • reloquence of words, but the demonstration of the Spirit and power. And hereby he insinuateth, that our Ministers do the contrary. But he must know, that I will not believe all that he saith in this: if he hath his eye upon some particular persons, or sort of Ministers; I will tell him, he dealeth not fairly, to impute to all what he observeth in some; and I think it sufficient to tell him, I know some that affecteth only that Wisdom and Eloquence, that may contribute to the winning of souls and that, thou • h they will not boast much (as our windy Quakers do) of their preaching, as being in demonstration of the Spirit, and of power; yet dar say, in some measure of singl • ness, that they corrupt not the Word of God, but as of sincerity, but as of God, in the sight of God, they speak in Christ, and that they have renunced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending themselves to every man's conscience, in the sight of God. (5.) They are the men that exhort, rebuke and instruct, and speak out experiences. And thinks he, there are none such with us; or that our Ministers preachings have no tendency he • eunto? If he do, he is mistaken; f • r our Ministers Sermons have all thes • uses, and some moe, as to Comfort, Convince, Confute &c. And though they bring not forth fancies and delu • ions, instead of experiences, yet th • y can speak from experience; and appositely apply themselves to loose the doubts, & remove the difficulties that trouble weak consciences; and in some measure, in the strength of the great Master of Assemblies, speak a word to such as are weary. But he will say, it is not so with all: and I will not contradict him in this, yet what I have said is sufficient to discover his unfaire dealing, in stateing the opposition or comparison here. And how shall we believe, that any or all of the Quaker-Preachers do, as he says? His naked word is no very sure ground of faith to me.
6. The main difference now followeth to be spoken to. He supposeth, that our Ministers do all without the Spirit; and their speakers do all in and by the Spirit. As concerning Ours, he must know, that there are among them, who depend upon the Lord in their preparation for preaching, seeking by prayer from him what to say; & that he would lead them to and suggest unto them, that mater and purpose, which may be most for edification: who, when af • er Meditation and Prayer they have gote something to say, give it up unto him, that he may give it them to deliver, or not, as he thinketh good: who depend upon Him, even for Utterance and Expression: who look to him, and by faith depend upon Him, in the delivery of what they had thought upon, less or more; that they may be helped to preach with that Fai • h, Fear, Awe, Reverence, Weightedness of heart, Love; Zeal and Faithfulness, that becometh, to his glory, and to the edification of the Church: who depend upon Him for the blessing, knowing that all their words of Perswasion, Conviction, Rebuke, Instruction, expostulation, and Consolation, without the power and blessing of his Spirit concurring, and carrying the same in upon the heart, will prove ineffectual: who receive with thankfulness, what he offereth and suggesteth, in the time of their preaching; and with singleness declare it unto their hearers: who often times being called to speak, without fore-thoughts, go in the strength of the Lord, not seeking to commend themselves as able or learned • en, but to commend themselves to every man's conscience, in the sight of God: And who, when they have finished their discourse, give up all by faith into the hands of God, that He may bless it, as He thinketh good, in Jesus Christ. He will possibly say, That it is not thus with all; and I shall readily grant it: But will he be sa • isfied with this, and account this spiritual preaching, or preaching in the Spirit? I suppose, he will not be satisfied. And then it is not to him sufficient, though all should study and preach after this manner.
7. Let us therefore a little examine his way. He first would have all Study, all Meditation, all Prayer and wrestling with God in prayer (for this with us is a main part of study & preparation) laid aside; & Ministers going to the Assembly, as naked and void of all knowledge of spiritual matters, as if they had never heard of any such thing. Then being Tabulae rasae, they must introvert unto that Grace or Gift, which is in them, & there receive their Call, their Furniture, their Preparation both in matter & words, whether with a text or place of Scripture, whereupon to ground their discourse, or to explain and clear up, or without any such passage; as that inward teacher will. Lastly, when they are thus called, and fitted by this thing within, then they speak in the Spirit, & are acted by the Spirit. But now to canvass this (not mentioning that which was spoken to before; to wit, that by their way, all are alike preachers, and none must speak, but such as are thus acted by the Spirit; and all thus called and prompted may and must:) I shall propose these things to the Readers consideration. (1.) This Gift and Grace within, is, as we saw above, no singular thing; it is common to all men and women breathing, to Turks and Pagans, as well as to Christian Ministers: And therefore can have no affinity with the Spiritual gifts, which Christ giveth unto his Church, and endueth his messengers with all, that they may be enabled for the work of the ministry, and for building up of his house; nor hath it any affinity with the special and saving grace of God, which Christ hath purchased for and bestoweth upon his redeemed o • es: For neither of these are common to all the children of men, as the whole Scripture declareth: far less can it have any affinity with the Spirit of God, which Liveth, Abideth, and Worketh in the Justified, Adopted, and Sanctified children of God. It can therefore be nothing else, than the relicques of nature, the natural light, and natural Conscience, which God hath left in every man. So that all the qualifications, which the Quaker Preachers have and seek for, are but what a Pagan may have, that hath a Natural Conscience, and the Light of Common notions, concerning a God-head, and equity and right among men: This dim & darkened, and now malignant, light is the Magazine and Storehouse of all their Enduements and Qualifications: this is the sole fountain and spring of all their furniture; sufficient, I am sure, for none, but for Pagan-Preachers. (2.) Their Introverting unto this, to consult this Goddess, as the Pagans did turn-in to the Cels of Apollos, to receive the Oracles, hath a more diabolick aspect; for, what can it be that they would thus consult, after they have unmanned themselves; or laid aside all motions of Soul and Mind, (which is not natural, nor practicable without diabolick assistance, if it be, as he saith) but some Spirit? And what Spirit can we suppose to be in Pagans, and every Son of Adam, before grace come and make a change, but the God of this world 2 Cor. 4:4. the Prince of the power of the air, the Spirit that now worketh in the children of disobedience Ephes. 2:3. and that strong man, that keepeth the house? Is it not then manifest, that this introverting must be a real consulting with, or giving themselves up unto the instructions and directions of this Prince of darkness? If he say, that they are Regenerated, and so under the power and direction of the Spirit of God, I Answer, I have seen and considered what he saith upon this, and have found, that it is nothing but the operation of pure Nature, wrought by the strength of corrupt and wicked Nature, that is an enemy to the Gospel, and to all the ways of God; and if this hath not been sufficiently evidenced above, the Reader is free to judge: And if nature, and this Prince of darkness, who hath now a sovereignty over all the unrenewed Sones of Adam, can or will destroy the works of Satan and of Nature, and embrace the Gospel, and the Spirit of Christ, according to the Gospel, let all, who understand and believe the Gospel, judge, (3.) This Spirit then, which acteth and mo • eth them, or in them, can be nothing else, (if it be anything distinct from Nature, seconded with and corroborated by fleshly Imaginations, strong and proud Fancies, raised and ra • ified Brains, deluded Minds, and perturbated Affections, together with the cooperations of the Spirit of darkness) than the Devil acting, moving and carrying them, and speaking in them or by them, as he seeth good, for his own corrupt ends, All which is further confirmed by their stated and fixed Opposition to, and irreconcilable Hatred at the Gospel of the grace of God, and all the Ordinances of Jesus Christ, manifested in their Preachments and scriblings; for though corrupt nature, and the carnal mind be enmity against God, and neither is, nor can be subject to his Law, and cannot understand the things of God; yet their bitter Opposition to all the ways of Christ, and their active, indefatigable and industrious labor and pains, to destroy, so far as they can, the whole Gospel, and bring their proselytes back to Paganism; and their fury and rage, transporting them to the hieght of Blasphemy, against the pure doctrine of the Gospel of the grace of God, saith to every considering person, that there is something, stronger then corrupt nature, acting and driveing them; even that wicked Enemy, whose works Christ came to destroy. This is plain and manifest: let them see to it. And let the Reader now judge, what for Preachers these are: and whether their Talkers, or our Preachers, be most acted, and led by the Spirit of God.
8. Though what is said may be sufficient, to obviat all that he can say, either for himself, or against us; yet for further satisfaction, let us state the question thus. Whether Ministers, in their preaching, should act as Christians, & go about the work with an holy and Christian dependence by faith, in the use of lawful and approved means, upon the Spirit of God, for Furniture and Assistance: or should wait for and expect immediate Impulses, for all they say and do, and never go about this work, in whole, or in part, but when, and as, they are thus immediately Excited, Prompted, Acted, Moved & Carryed by the Spirit; and speak nothing but what is thus immediately and extraordinarily, put into their mouth by the Spirit of God; or rather is spoken by the Spirit, using them as mere organs. If the question be thus stated; though I know, the Quakers will arrogat this last way unto themselves, and assert this to be the only way, now called for; yet how far they are from it, is manifest from what is said: But as to the matter, I assert the first, and deny this last to be the way, which Christ hath appointed. My reasons are these (1.) This would render all previous Paines, Labor, Study and Reading even of the Scriptures, useless, as to the work of preaching, contrary to what is already said. (2.) Paul could not then have said, as he doth 2 Tim. 2: verse. 2. And the things, that thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. For to what purpose should there be such care had, that sound doctrine be transmitted from one to another, and the same committed to faithful and trusty persons, who will faithfully preach and deliver the same to people; if all must be done and carried on by the immediate Inspirations and Motions of the Spirit? (3.) Nor was there any ground, why the Apostle should say 1 Tim. 1:3, 4. As I besought thee to abide still at Ephesus—that thou mightest charge some, that they teach no other doctrine, neither give heed to fables &c. Because such as must act by the immediate impulses of the Spirit can receive no charge from man; nor regulate themselves in their teaching accordingly. (4.) Nor could Paul say to Timothy 1. Tim. 4:6 if thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith, and of good doctrine, whereunto thou hast attained : For Timothy might have replied, I cannot be stinted unto these doctrines, which you desire me to put the brethren in remembrance of; for I must speak as the Spirit speaketh in me, and must receive all that I speak, immediately from the Spirit. And he might have said also, I cannot put others in remembrance of anything; for they must do, as the Spirit acteth them. (5.) Nor could he give that command verse. II. These things command and teach ; For the same reason: as is manifest. (6. Nor could he give him in charge, as followeth verse. 13, 14 15, 16. give attendance to reading, to exhortation, to • octrine; neglect not the gift that is in thee—meditate upon these things, give thyself wholly to them, that thy profiteing may appear to all. Take heed unto thyself and unto the doctrine; continue in them: for this one reply, I must follow the motions of the Spirit, would have made all null: for there is no place left for attendance to Reading, to exhortation, to Doctrine, for not Nelecting the gift, for Meditation, for Heeding the doctrine, or continueing in it; where all must be done by the immediate Impulses of the Spirit. (7.) Nor can such preachers, as may and must do nothing but as the immediate Impulses of the Spirit act them, be rightly said to labor in word and doctrine, that is, (as the word importeth) to labor painfully, till they be wearied, with much travail and toil, with strength and earnestness, as Rowers with oars, See Leigh's Critica sacra. on the word 〈 in non-Latin alphabet 〉 , & yet this word is used of ministers, and of their work. 1 Cor. 15:10. & 16:16 Gal. 4:11. Phil. 2:16. 2 Thes. 5▪ 12. 1 Tim. 5:17. 2 Tim. 2:6 (8.) There could be no ground for that heavy charge, which is laid on Timothy 1 Tim. 5:21. I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things. And again 1 Tim. 6:13 14. I give thee charge in the sight of Go • , who quickeneth all things, and Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of the Lord Jesus Christ &c. if ministers were to do nothing in their ministry, but as they were Acted, Inspired, Moved and Immediatly Influenced of the Spirit; as everyone may see. (9.) Nor was there place for that. 1 Tim. 6:17 Charge them that are rich in this world, that they be not high minded &c. For Timothy might have said, I must only speak as moved by the Spirit; and am not master of myself. (10.) Nor for that ibid. verse 20. O Timothy keep that, which is committed to thy trust &c. For to what purpose, might he have said, seeing I may not use it, as I will; but must do all as immediately Acted? (11.) If matters were thus, why did Paul say, as he doth 2 Tim. 1:6. Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee ; seeing gifts were of no use, and the stirring up of gifts were in vain, because all, without gifts, or stirring up of gifts, was to be done by the immediate impulses and motions of the Spirit? (12.) in vain also should he have said, as 2 Tim. 1:13, 14. Hold fast the form of sound words, which thou hast heard of me—That good thing, which was committed unto thee, keep by the Holy Ghost: For, he was to regard no form of sound words, nor take any notice of that goo • thing, which was committed to him; but do and say, as he was acted and inspired. (13.) what room is left by this opinion, to that word 2 Tim 2:14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words ; For he could remember them of nothing, nor lay any charge upon them, if they were to do all as the Spirit moved them (14.) The following injunction verse. 15. is made also use • ess by this way; Study to show thyself approved unto God, a workman that needeth not be ashamed, rightly divideing the word of truth : For it taketh away all care and study, in this matter; and the preacher can make no other division of the word of truth, than what is of and by the Spirit; and that must always be right. (15) All that the Apostle saith 2 Tim. 3:14, 15. should also be in vain, and to no purpose (16.) If this way be the truth, why did the Apostle say 2 Tim. 4:1, 2. I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his kingdom; Preach the word, be instant in season; out of season, reprove, rebuke, exhort, with all long suffering and doctrine ? might not Timothy have replied; I have nothing to do with that charge, I cannot, I may not, preach either in season, or out of season; nor can I Reprove, Rebuke, nor Exhort, nor have I Doctrine, wherewith to do it, The Spirit doth all, & must move me, and inspire me to every Doctrine, Preaching, Rebuke and Exhortation, and that at every time and season? (17.) H • reby that should be also rendered useless, which is said. 2 Tim 4, 5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry. (18.) If this be the way, why did Paul say to Titus Chap. 1:17▪— wherefore rebuke them sharply, that they may be sound in the faith, seeing Titus could have said again, I shall do, as the Spirit moveth; and more I cannot, I may not? (19.) So it taketh away the force of Paul • s injunctions Tit. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 15. For Titus was to have his eye upon no Doctrine, but speak what the Spirit moved him to speak; nor was he to speak to either one or other, age, or sex or quality, but as the Spirit acted him; and what Uncorruptness, Gravity, Sincerity, was requisite in his doctrine, he was not to be anxious there about; all would be so, because dictated and inspired immediately by the Spirit: And what soun • ness of speech was requisite, the Spirit would see to that: and therefore he was not to regard, what the Apostle enjoined verse. 15. These things speak and exhort, and rebuke with all authority (20.) The command Tit. 3:1, 2. Put them in mind to be subject to Principalities &c. must hereby be laid aside, as not obliging Titus, who was purely to follow the Motions of the Spirit. (21.) How opposite unto this opinion, is that word Tit. 3:8. This is a faithful saying, and these things, I will that thou affirm constantly ? What, was not Titus to wait upon the motions of the Spirit? (22.) If matters be thus, how could the Collossians say to Archippus, take heed to the ministry, which thou ha • t received in the Lord, that thou fulfil it, seeing Archippus was to follow the free and arbitrary motions of the Spirit? (2 • .) This opinion rendereth that injunction of Paul's unto the ministers of Thessalonica 1 Thes. 5:14. useless, Now we beseech you brethren, warn them that are unruly, comfort the feeble minded, support the weak &c. as to preaching, (24.) It would hence follow, that all that such ministers spoke, were infallibly true; for what the Spirit speaketh, through men, or by men, as his mere organs, must of necessity be truth, and nothing but truth, and that certainly and infallibly; and so must be esteemed of, and regarded as Scripture. (25.) If the matter be thus, it is all one thing whether the preacher be Young or Old, a Child or a M • n of experience; for it is not he, that speaketh, but the Spirit in him: yet Paul requireth, that he that is put into the Ministry be not a novice 1 Tim. 3:6. (26.) Thus did the Prophets and Apostles preach • , and declare their visions, as und • r moral commands, (though they were under no such commandment • s, to receive the visions, where they had no election) Ier. 1: v. 17. & 26:15. Esa. 6:8, 9. Ier 15:19, 20. 1 Cor. 9:16.
9. More might be said, upon this head; but this may suffice, and I have said the more of it, because they use to make it one of their common theames, while they would, in their popular discourses, inveigh against the Ministry, & seek to make it contemptible with people. Let us now come, and consider what he saith. And first he beginneth to speak against the method Pag. 249. And what is this method? Ministers are free to follow what method they think most edifying; and are not bound to one certain prescribe • metho • e. But, says he, when Christ sent his disciples to preach, he told them they should not premeditate what to say, nor speak of themselves, but the Spirit should in the same hour teach them. Mat. 10:20. Mark. 13:11. Luk. • 2: verse. 12. Ans. Knoweth he not, that at that time, Christ gave them their preaching with them, telling them what they should say, saying. And as • e go, preach, saying the Kingdom of heaven is at hand, Mat. 10:7. Knoweth he not, that in these places by him cited, our Lord is speaking of their appearing before Magistrates and Higher powers, where they might, through fear and anxiety, be so discomposed, as not to know well, how to speak in their own defense; and that our Lord addeth these words to free them of all anxiety about the matter: But, says he, if it was so with them, when standing before men, much more in preaching, when they stand before God. Ans. This consequence is weak, and contradicted by the Text itself, where we see, they had their sermon taught them before hand; and beside, when they were sent out to preach, they knew, what they were to say; but when called before Magistrates, they could not know before hand, what questions might be proposed unto them, and upon that account, might be anxious, and troubled; which to prevent, this promise is made.
10. He proceedeth; After the pouring forth of the Spirit, Act. 2:4. they are said to speak, as the holy Ghost gave utterance; and not what they had studied. Ans. It is very true, The Apostles then gote their divinity and knowledge in the mysteries of the Gospel, miraculously taught them, by immediate Infusion, and withal gote the gift of tongues, to speak to all people and languages: And such as would expect such teaching now, may as well expect the extraordinary gift of tongues, which the Apostles gote: And who seeth not, how absurd this is? Beside, what was granted to the Apostles, was not granted to all the Church Officers in those days, no not to Evangelists, who were extraordinary; let be to ordinary Pastors and Doctors; Nay none of all the extraordinary officers had all that the Apostles had: One thing I would learn of h • m. Can he tell me, when and where • the • e Apostles did Introvert to the gift within them, in order to the obtaining of these rare qualifications, or to the preaching of the word? If he cannot do this, he will find no ground for his method, in this that is said of the Apostles: They were infallible, and acted by an infallible Spirit, in their Teachings, and Writings; thinks he, that this is expected or required of all Ministers now? Or thinks he that his Quaker-Pratters, are such? Whatever he may dream, the Christian world may see the contrary. What he citeth out of Lambertus, I freely assent unto, for my part.
11. Next he tells us Pag. 250. §. 19. That our way of preaching is hurtful and destructive, because contrary to the nature of the Christian and Apostolic Mini • try. 1 Cor. 1:17. Wherein? It is not by the motion and acting of the Spirit, but by men's Invention and eloquence, by natural strength and acquired learning: the Apostles preaching was not so. 1 Cor. 2:3, 4, 5. Ans. The Spirit helping by ordinary means is not contrary to himself, helping in an extrao • dinary way: The Apostles way was peculiar to themselves. It is a groundless imagination to think, that all that is spoken by dependence upon God, in the use of ordinary means▪ and not by immediate Inspiration, is wisdom of words making the Cross of Christ of none effect, or is entiseing words of man's wisdom, opposite to the demonstration of the Spirit and of power. If any man study painted words and rhetoric, to darken the wisdom of Go • in this mystery, I will not approve of it; but to study to find out acceptable words, as the Preacher did, Eccles. 12:10. And words to render the Gospel plain, and intelligible to the hearers, with a single dependence on God, for his assistance herein, I shall never think, that Paul condemned this. But (says he) the Preachers themselves confess that they are strangers to the Spirit of God, and to his Operations. Ans. Not all, I hope; though I hope also, that none of them will, with these bold and blasphemous Quakers, pretend to immediate Inspirations. This Quaker, it seemeth, knoweth nothing of the workings of the Spirit of God, in and by means; and will have all by immediate Revelations and Inspirations; and before he want these, he will go to the Devil to get them; as Saul did go to the witch at Endor, when the Lord would not answer him by the means then usual.
12. Again, he says Pag. 251. It is contrary to the order and method of the primitive Church, 1 Cor. 14:20. &c. Not considering that these were extraordinary Prophets. Readeth he, that these Prophets did Introvert into the light within them, to get these Revelations? However we see, that Quakers are all Prophets, in their own account, But sure I am, they are not Prophets of the living God; nor are the Revelations, which they boast of, divine, but diabolick. His last argum. is that by our way the Spirit of God is excluded. What way? He tells us not, and we cannot believe him. But he addeth, And the natural wisdom and learning of man is exalted. This is his mistake, which he could see, if the beam were out of his eye. All their learning and wisdom is the pure product of Nature, if not worse; as we have oftentimes manifested; for it cometh not from the Spirit of God, neither mediately, nor immediately; but riseth out of the dung hill of nature, and is extracted thence by the natural strength of man; and all its works and effects, are like the cause and original, except where the Devil getteth in his finger, in a more immediate way. This is, says he, the chief and great cause, why preachings are so unfruitful. Poor man, knoweth he no better? Did not Christ and his Apostles preach to many, that were not converted thereby? Thinks he that the only cause, why our preachings are so unfruitful, is because we preach not by Inspiration? And are their preachments so fruitful? It may be too fruitful, but that is no proof to me, that they preach by the true Revelations and Inspirations of God; for I read, that when the Lord sends strong delusions, men will believe a lie. I read that all the world wondered after the Bea • t: I have heard it said too, that all the world became Arian. All the world is not yet become Quakers: see also what is said, 2 Pet. 2:1, 2, 3. Yea says he, according to this doctrine the Devil himself, may and ought to be heard, seeing he knoweth the notion of truth, and excelleth any of them in learning and eloquence—we see, when the Devil confessed the truth, Christ rejected his testimony. Ans Why doth the man thus speak untruth? Do we say, that everyone, though he were the Devil, if he speak truth, should be heard? What countenance do • h our opinion, in this matter, give to this dream? I should think his judgment speaketh fairer for it; for, I trow, the Devil needs no • study, nor read books; but can give out Revelations and Enthusiasmes, as many, as you will. And be it, in whomsoever he speaketh, by Revelations, or Inspirations, or Enthu • iasmes, Quaker, or other; Christ and his Apostles will reject his testimony, though it should be true upon the matter. And therefore, after the example of Christ and his Apostle Paul, we receive no testimony from Quakers ; themselves giving such palpable evidences of the Devil speaking in them, and by them.
13. To an Objection taken from the experience of all ages, since the Apostles days, to wit, that God by his Spirit hath concurred with our way of preaching to the conversion and edification of many, He answereth §. 20. thus, That though he will not deny this; yet it will not follow, that that practice was good, more then it was good for Paul to go to Damascus to persecute the Saints, because he did meet with Christ in the way, Answ. His simile is a dissimilitude, and hath no correspondence with the thing in hand. Our Argument is, That since the Apostles days, and the ceasing of extraordinary gifts, there hath been no other way of preaching, but by ordinary gifts, studied and acquired▪ through the ordinary assistance of the Spirit, who hath distributed these, in their several measures, as he hath thought good, to some more, and to others less; and thus the Church hath been preserved, and souls have been converted: But never, that we hear of, by Enthusiastic persons, or persons pret • nding Revelations, af • er Introversions: of many souls perverted with such like pretensions, we have Instances in too great abundance. The whole worshipers of Mahomet are one great instance: many there are also in Popery: the Followers of John of Leyden, David George. Swenckfeldus, and the like in Germany, may serve for a third Instance: And our Quakers come in for a fourth; for boast they, as they will, of their converts, their converts and proselytes are not made Christians, but perverted from Christianity to Paganism. It cometh to pass, says he next, oftentimes, that God, regairding the Integrity of Preachers, or hearers, touched by his power the heart of the Preacher▪ and lead him to speak, that which he had not premeditated, and these became more profitable, than what was premeditated. Answ. If he will take these for Revelations, and Inspirations, severals of our Ministers can pretend to them; and what hath he then to say? Is all his gall spit out against premeditation? But hath he never heard, that premeditated sermons have been blessed also? But for all this he holdeth fast his conclusion, that these preachings are not approven, but contrary to the primitive practice : And what remedy? But how hath he proven his practice? Not one instance hath he brought for that, nor can he bring, nor precept either. And I doubt, if ever such an Introversion, as he formerly spoke of, was heard of, in all the Christian world, till the Introverted Seck of the Quakers arose, except what was among some Papists, as we heard above.
CHAP. XXIV Of Prayer.
1. WE have heard what for Preaching the Quakers own, and practice in their public Worship, and what he had to say against our practice in that; we come next to hear their judgment of Prayer, another necessary piece of solemn service, performed unto God immediately; for He is therein and thereby solemnly acknowledged to be the true God, and the only living God, the searcher of hearts, 1 King. 8:39. Act. 1:24. Rom. 8:27. and the only hearer of the requests of his people Psal. 65:2. Pardoner of the sins Micah 7:18. and the fulfiller of all their desires Psal 145:18, 19. As also that He is God, in whom alone we ought to believe, and on whom we ought to rely and depend Rom. 10:14. and is to be worshiped with religious worship and service Mat. 4:10. Whereof prayer is a special part. 1 Cor. 1:2. Yea the very light of nature showeth, that there is a God, who hath Lordshipe and Sovereignty over all, is good, & doth good unto all; and is therefore to be Feared, Loved, Praised, Trusted in, Served, and Called unto with all the soul, and with all the might Rom. 1:20. Act. 17:24. Psal. 119:78. Ier. 10.7. Psal, 31:13. & 18:3. & 62:8. Rom. 10:12. Josh. 24:14. Mark. 12:33. And therefore Prayer with Thanksgiving, being one special part of religious Worship. Phil 4:6. is to be performed by all men Psal. 65:2, The light then within teaching this piece of service, to be performed unto God; it is but consequential to think, that Quakers, who own nothing for their Bible and Teacher, but that, should not be wholly against this duty: yet, though they do not directly deny and condemn the same, they do assert that, which, in effect, is to deny it, and to lay it aside; for, as if it were no duty, required by the law of Nature of all persons, they cut many off from it, as we shall hear; And as for that, which is a principal and necessary Ingredient in this duty, to wit, the name of Christ, in which it ought to be gone about if acceptably done. John. 14:13, 14. & 16:26. Dan. 9:14. they make little mention of this; though, such be our distance from God, because of sin, that we can have no access to him, without a Mediator John. 14:6. Isaiah. 59:2. Ephes. 3:12, And Christ Jesus be that only Mediator John. 6:27. Heb. 7:25, 26; 27. 1 Tim. 2:5. and therefore all our prayers can be accepted only through him, and must be performed in his name. Col. 3:17. Heb. 13:15. for from him alone must we draw all our encouragement to pray, and our boldness, strength and hope of acceptance in Prayer Heb. 4:14, 15, 16. 1 John. 5:13, 14, 15. And moreover they assert that, as necessarily antecedaneous unto the performance of this duty, which tendeth to the laying of it wholly aside, to wit, a waiting for the Impulses of the Spirit: hence they inveigh against Prayer, whether in private or in families, morning and evening, or other fit and convenient seasons; and will not fixedly seek a blessing from God, at receiving of meat, nor give God solemn thanks therefore; yea and in their Public Worship, this hath no fixed place, but may be and oft is, quite laid aside; and always, unless the Spirit come, with his Inspirations and Impulses, calling and prompting them thereunto.
2. Let us hear this Quaker speak his mind, on this subject. His discourse is ushered-in with an untruth; for he saith, That our whole Religion is for the most part external, and the acts thereof are merely produced by the strength of the natural will. for we can pray, when we please. Ans. we acknowledge, that true Religion is principally seated in the heart; but while we are speaking of solemn worship, the Religion of the heart ought to appear in solemn exercises, prescribed by God: we own no actions of Religion, as acceptable to God, which are produced without grace in the heart, or by the mere strength of nature. Prayer being a duty called for, at all occasions and seasons, and in all exigencies, we ought always to be in a frame fit for offering up this service unto God, in the name of Jesus, and by the help and assistance of his Spirit, and especially in our solemn worshiping of God: as for what he addeth of certain and prescribed prayers, or forms of prayer; he knoweth they are not owned nor approven by all. But he saith, that we all agree in this, that the motions and inspirations of the Spirit of God, are not necessarily previous thereunto. Wherein he is either ignorantly or maliciously mistaken; for he might see, in our larger Catechism, the 182. Question. How doth the Spirit help us to pray ? answered thus; We not knowing what to pray for, as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer, is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, and affections, and graces, which are requisite, for the right performance of that duty. Rom. 8:26, 27. Psal. 10:17. Zach. 12:10. And therefore, in the very description of prayer Quest. 178. the help of the Spirit is taken in. We own, as absolutely necessary unto the right performance of this duty, the Influences of the Spirit of God, putting the heart in a frame for the work, stirring up, blowing upon, and enlivening his graces in the soul, and contributing his assistance in the carrying on and performance of it: But the Motions and Inspirations, which he pleadeth for, as the only ground and call to the action, and which we do not own, nor expect, are the extraordinary and immediate Impulses of the Spirit, carrying the soul forth unto the duty; such as the Prophets had, when inspired to write Scripture, and to declare the mind of the Lord, in several cases. And as to this, I see no ground to assert, that even the Apostles, who had an extraordinary measure of the Spirit of grace and of supplication, and of the ordinary Influences and Assistances of the holy Ghost, in this duty, were thus always called and carried forth unto this duty of prayer, I mean, by these extraordinary Impulses, and physical Motions of the Spirit, which they could not withstand, but yield unto; or by these immediate Revelations calling them to the discharge of this duty hic & nunc : What might be, and possibly was, at some certain times and occasions, I determine not; but that which I affirm is, that I see no ground to assert, that to all their acts of Preaching and Prayer, they had an immediate and extraordinary Revelation, Inspiration, and Impulse calling them forth, and setting them on to the duty hic & nunc ; so as they never acted therein, upon the ground of a moral command, or were pressed thereto out of conscience to a command, or from the consideration of an ordinary call, whether because of the work they were about, or the circumstances of time, place, and accasion, inviteing thereunto, or the like.
3. But why supposeth he, that we account all motions of the Spirit unnecessary? It is because, we have certain and prescribed times, viz. before and after sermon; morning and evening in private devotion; before and after meat. Ans. This is the old plea of Familists ; but though we own no Canonic hours, nor the superstitious observation of fixed times and places, for this or any other religious act of worship; knowing, that we are everywhere to pray; lifting up holy hands, without wrath and doubting, 1 Tim. 2:8. and to continue instant in prayer, Rom. 12: verse. 12. and to pray without ceasing, 1 Thes. 5:17. and that we ought always to pray with all prayer and supplication, in the Spirit, and to watch thereunto with all perseverance, and supplication for all saints. Ephes. 6:18. And therefore dar not restrick the exercise of this duty, to determinat times and places, invented and prescribed by men, without warrand from God: Yet we say, there are special times, wherein the Lord calleth for this duty; not only times of trouble, Psal. 50:15. times of affliction I am. 5:13. times of mourning Isaiah. 22:12, 13. Joel 2:12—17. Esth. 4:3. Ezra. 9. Neh. 9. Dan. 9. Ier. 31:9. and the like; but also solemn times, as when the Lord is solemnly to be worshiped, in the assemblies of his people, as 1 Cor. 11:4, 5, 13. Act. 2: ver. 42. and other occasions, when either the work we are about, or the season calleth for it; for Nature itself teacheth, and Christian prudence saith, that when we are assembled to the solemn worship of God, prayer ought to be offered up unto God, and that to do it before and after sermon, is most suitable, and corresponding with Christian order and decency, which ought carefully to be observed in the whole worship of God, 1 Cor. 14:40. and the work of preaching and hearing, which ought to be gone about with all Reverence, Attention, Faith, Understanding and Seriousness, I am. 1:21, 22. Act. 10▪ 33. Mat. 13:19. Heb. 4:2. Esa. 66:2. calleth for prayer to God, for his blessing and breathing, without which the work will be fruitless, and that both before and after; when withal there ought to be an Acknowledgement of our unworthiness, and of God's rich mercy and grace, following us with such gracious opportunities, and a serious begging of pardon for sins committed both before, and in the work of Preaching and Hearing: so that all things plead for the performance of this duty then. As also the very law and light of nature would call for a solemn Acknowledgment of God by Prayer and Supplication, Morning and Evening, and oftener too and that fixedly, providing no dispensation of providence occurring did call off for that time; and that both by families, and by private persons in secret, Ier. 10:25. Deut. 6:6, 7, 8. Job 1:5. 2 Sam. 6:18, 20. 1 Pet. 3:7. Act. 10.2. Hence we read of praying in the morning Psal. 5:3. & 88:13. & 119:147. and evening Psal. 141:2. and of morning and evening both Psal. 55:17. and of day time and night Psal. 22:2. Yea we read of prayer performed three times a day Psal. 55:17. Dan. 6:10. & 9:4. And the morning and evening sacrifices, wh • ch were offered under the Law, do point this forth; to speak nothing of that solemn hour of prayer Act. 3:1. And that word in the Paterne of prayer, taught by Christ, give us this day our daily bread, Mat. 6:11. saith that prayer is a duty, daily to be performed. And as for our acknowledgment of God, in the use of his good creatures, the very light of nature might instruct us, as to this; and that petition in the pattern of prayer, but now mentioned, pointeth forth this duty; which is also clearly laid upon us by that word of Paul's, 1 Tim. 4:4, 5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, and the example of Christ and of Paul is not, I suppose, to be slighted: see Mark. 6:41. John. 6:11. Act. 27:35. By all which we see, that the Christian observation of times and occasions, for this duty of prayer, is well consistent with the ordinary Motions, and Inspirations of the Spirit, which we own, and are to labor for, in the discharge of this duty; but are utterly repugnant to and inconsistent with these extraordinary and immediate Calls and Impulses, wh • ch he looketh upon, as the only warrand of performance of the duty. And hereby it is also manifest, what unfriends they are unto this great and necessary duty of Prayer, and what an irreligious Religion that is, which they own and profess, and what a tendency their doctrine hath to banish Prayer away, which is the native and kindly breathing of the Spirit of Adoption. Gal. 4:6. Rom. 8:15. and is the distinguishing Mark of the people • of God, from the wicked, that do not call upon him. Ier. 10:25. Psal. 10:4. & 14:4. and the neglect thereof hath been charged by the Lord, upon his own people. Esa. 43:22 Hos. 7:7. and acknowledged by them, as their sin. Isaiah. 64:7. Dan. 9.13.
4. Yet he granteth, that prayer is Profitable and necessary, a duty commanded of God, frequently to be gone about by Christians. What would he then be at? But, says he, as without Christ, we can do nothing; so neither can we pray, without the help of the Spirit. And this is very true. But will this say anything against what we hold? Or make anything for his way? Knoweth he no difference betwixt the ordinary and usual Assistance of the Spirit, without which, we can do nothing aright; and that extraordinary Impulse of the Spirit, which he would be at, and supposeth to be the only lawful call unto this duty; and really taketh away all conscience of duty, or obligation to it? Nay, doth he think that that more ordinary assistance of the Spirit, Prepareing, Disposeing and Frameing the heart for the work, by blowing away the ashes from the coal of grace within, stirring up the graces of his Spirit, enlarging the heart, giving a deep sense of unworthiness and necessities, setting faith, love, zeal and fervency a work; and so putting the soul in case to sail fair before the wind; doth he think, I say, that this work of the Spirit is the only ground and call to the performance of this duty? and that till this be once, there is no warrand to set about it, or attempt it? When we hear his proofs for this, we shall consider them: At present, I shall only say; That as there is nothing in all the word, giving ground for this conjecture; so the frequently reiterated command of God (which himself acknowledgeth, and which we find not qualified and restricted, as some commands are) laying on an obligation, taketh all color for such a pretence quite away: the word of command being our rule, the obligation to duty flowing therefrom is not enfringed by the Lord's free not-blowings, or restrainings of the Influences of his Spirit, wherein he acteth according to the good pleasure of his will, sometimes out of mere sovereignty, because so it seemeth good in his eyes, sometimes in way of holy Justice, punishing for misimproving his former breathings, for not watching over the heart, nor guarding against such sins as grieve the Spirit. These motions of the Spirit are no rule to us, being the free and arbitrary actings of the Lord, who giveth an account of his matters to none. The Law is our fixed rule: and by this opinion, the Law and Command of God is made of none effect; for to all injunctions, this shifting return might be given; Let the command be never so peremptour, and pressing; Yet till the Spirit breath first, and act upon me, I can do nothing; and therefore am under no obligation; And thus all conscience of and mourning for sin, all godly sorrow for our indisposition for, & neglect of the duty, and all serious and earnest prayer and wrestling with God for his breathing and gracious quickenings, are taken away; and a plain path made for Neligence, Security, Indifferency, and Deadness. And if this hold as to prayer, it will hold also as to all other Christian duties; Yea and to all duties enjoined by the law and light of nature; for neither can we perform these acceptably, and in a gracious manner, without the special Breathings and Communications of divine Influence and Assistance; and so, until such quickening & upstirring breathings & gales of the Spirit come, we are not to love God, nor our neighbor, to eat, drink and sleep; nor may the laboring man plow or sow: nay, nor must we abstain from murder, adultery, incest, and other wickednesses, that the very light of a natural conscience condemneth: as if all those commands were not given to us as rational creatures, under subjection, or as Christians under the law and command of the Gospel; but only as creatures and Christians so and so spiritually qualified and disposed; and as if the Lord's gracious communications, which are acts of sovereign grace, let out freely according to his own will and pleasure, without the least of our deservings, were to restrick and limit the obligation of his laws: and as if his free restrainings and withdrawings of these qualifying and disposeing influences, did put a check unto, and control his Authority, as King & Lawgiver. Whatever this man may think of this, I can put no other construction upon it, than that it is a turning of the grace of God unto lasciviousness. This same was the opinion of Swenckfeldus, H. Nicholas, the Father of the Family of love. John Waldesse, the Antinomians of N. England, & of Del & Saltmarsh :
5. He tells us next, in order to the clearing of the question Pag. 253. That there is an inward and an outward Prayer. Answ. We know, there is a speaking to God in the heart, when the voice is not heard 1 Sam, 1:13. Neh. 2:4. there are ejaculatory Prayers, swift posts sent to heaven, in thoughts, sighs and groans Rom. 8:26. Psal. 6:6. & 12:5. & 79:11. And there is a speaking to God with words, a glorifying of him with our glory and tongue Psal. 57:8. & 108:1. which we are here mainly to consider, being speaking of solemn worship: but this, though outwardly, as to the expressions, differenced from the other; yet not rightly separated; for in all Prayer, the heart must speak to God, for Prayer is an offering up of our desires to God Psal▪ 62:8. and in public and solemn Prayer, the heart must so speak, as the tongue must speak also, and the gift of Prayer be employed, for the solemn and professed glorifying of God, and for the edifying of others, who must hear and concur 1 Cor. 14:14, 15, 16, 17. Let us hear, how he explaineth these, Inward Prayer, says he, is that secret introversion of soul, which being secretly done, and the Light of Christ being wakened in the conscience, and so being humbled in the sense of sin and unworthiness, breaths to God, and sendeth up constantly secret desires unto Him, and to this he applieth Luk. 18: v. 1. 1 Thes. 5: v. 17. Ephes. 6:18. Luk. 21: v. 36. Answ. That there are secrete groanings and breathings unto God, I have shown: That to these, sense of sin and unworthiness, as also sense of want, and dependence on God is requisite, with Faith, Love, Zeal, Submission, and other graces, I teadily grant; and hence infer, that if the places by him cited command this (as I think they do; and also a constant habitual frame, and disposition for Prayer, with a readiness to go about it on all occasions offered, without disputing or delay, and that with constancy and perseverance) we cannot shift this inward Prayer, upon pretence of the want either of a gracious frame, through the breathing of the Spirit; or yet of a secret, strong and extraordinary impulse. But as to that introversion, (whether he make it inward Prayer, or only a preparation to it, his words give us no distinct account) remembering what was said of it above, we can neither look upon it as inward Prayer (except it be inward Prayer to corrupt nature, or to the Devil, and so, utterly abominable; seeing all our prayer is to be unto God only, and to none else Mat. 4:10. Rom. 10:14. Deut. 6:13. & 10:20.) not as any fit preparation to prayer; for, as he did describe it to us before, it did unman and unchristian the man, taking away all Sense and Reason, all actions of Mind and Understanding, yea and all sense of sin and wants. And further, this Light of Christ, is but the Light of Nature and of a natural Conscience, which is common to all Men, as such; and so not that Light of Christ, which is purchased by him, for all his own, and is conveyed in and by the New Covenant of grace; the method where of is, that a soul be first interested in Christ by true faith, and united unto him, and then enjoy the benefits and blessings promised. So that all this wakened light of the con • cience, being but what is natural, is no gracious preparation unto a serious approaching unto God, by prayer, through Jesus Christ; of whom the man, in whom he supposeth this wakening to be, after this Introversion, is wholly ignorant, having never so much as heard of him. Nay, what he addeth a little thereafter, giveth us a more clear discovery of the nau • htiness h • reof, as (says he) this inward prayer is necessary at all times; so man so long as the day of his visitation lasteth, wanteth not an influence more or less, unto its practice; for the soul is sooner introverted, and considereth itself in the presence of God, than it prayeth thus, in part. For, not to inquire of him, whether a soul can make this introversion while the man is sleeping, and so can pray inwardly; or not; nor to speak anymore of that day of visitation, of which we said enough above Chap. IX. this is enough to discover of what nature it is, that every man, Jew, Heathen, Barbarian, &c. hath influences▪ fitting for it, and so it may be gone about, without grace in the heart, and without the least rumore of Christ coming to the ear; yea it is in part done, when the soul but introverts; that is, when the man goeth in to himself, he goeth out to God or rather he goeth in to the God that is within him, the God of this world, the Prince of the power of the air, the Spirit that worketh in the children of disobedience; for, in the presence of what God else, can the introverted Pagan consider himself, who is without Christ, an alien from the common wealth of Israel, a stranger from the Covenants of promise, having no hope, and without God in the world Ephes. 2:12. And who walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance, that is in them, because of the blindness, or hardness of their heart, who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness Ephes. 4:17, 18, 19?
6. But what meaneth he by Outward Prayer ? He saith, This is, when the soul (sisting in this exercise of Introversion, and feeling the Inspiration of the divine Spirit) receiveth the powerfully inflowing power and liberty, the motion and influence of the Spirit being superadded, either of emitting ejaculations to himself in the heart, though not in an audible distinct voice, or of speaking by words or groans, and that either, in public assemblies, or privately, or under degustation, or tasteing. Answ. Not to take notice, that speaking by groans, not being by any distinct articular voice, which others can understand, might rather be referred to inward prayer, seeing none can thereby particularly understand what the desire of the soul is, but God, who knoweth the thoughts of the heart: Nor to trouble myself to search after the meaning of this Quaker degustation, which is made a state of prayer, distinct both from public and private prayer; and yet can by no etymology import solitary prayer: I take notice (1.) That he speaketh of ejaculations, without any audible distinct voice, as belonging to this outward prayer, and as distinct from inward prayer; whereby we perceive, that the breathings or spirations of the soul unto God, in the introversion, which formerly he mentioned, while speaking of inward prayer, were not ejaculations of desires to God, but something necessarily previous; and what that is, he would do well to explain. (2.) What meaneth he by ejaculations emitted to man's self? 〈◊〉 in cord—ejaculationes emittend • ? Are ejaculatory prayers to be darted up to a man's self? This looks like a piece of Quaker idolatry : for prayer, as we heard, even ejaculatory, is to be performed to God alone. And how differeth this from a man's communing with his own heart P • all. 4:4. Eccles. 1:16. Psal. 77:6? But (3.) We see, that to public prayer this Introversion is requisite, as he more fully affirmeth afterward; and that this Introversion was either humanely impracticable, or diabolick, we cleared above Chap. XXII. And beside this simple Introversion, there must be a continueing in it, and how long I know not; He tells us himself, that sometimes, all the time of their public worship is spent about this Introversion, and it issueth in neither Prayer nor Preaching. (4) Beside this Introversion, he says, there must be the Inspiration of the Spirit, and not only that, but a feeling of the same Inspiration: But what is this Inspiration? Is this a blowing of the Spirit upon his own saving graces in the soul? No, that it cannot be; for this Inspiration may be, where ever this Introversion is, and this Introversion may be in those, who are yet without the Covenant with promises; so that it can be nothing, but some perception of the Light of Nature, and dictates of a natural Conscience; if it be not the breathings of the Spirit of darkness working in the soul. (5.) Beside all this, there is a superadded motion and influence of the Spirit; but for what end, he tells us not; nor cleareth he to us, how it is distinguished from the Inspiration; unless by the Inspiration he meaneth the immediate Impulse, extraordinarily setting the soul to work; and by this Influence, a power or work of the Spirit, qualifying or fitting the soul for the duty. But then (6.) What can be the import of that powerfully inflowing efficacy and liberty, to speak in words, &c? And how differeth this from what was said before? But now, when we have heard this unintelligible description of outward prayer, we would desire one passage of Scripture, or instance to clear and confirm the same to us: for the brain-sick non-sensical dictates of Quakers, are neither a Rule, nor Confirmation to us of anything, in the matters of God.
7. If he had spoken here, as he speaketh a little afterward, of the Lord's pouring forth a Spirit of Prayer and exciteing his people to it, he had been better understood, for we acknowledge with thankfulness, the Lord hath made such a promise, and doth perform it unto his own, & by his Spirit moveth and exciteth their drouzie and sleeping souls to a serious calling upon him Cant. 5:4, 6. But that this is common to all, as well without, as within the Church; as well such as never heard of Christ, as those, who are truly unite unto him by faith; or to all, who can make this Introversion, is a quakeristick antiscriptural dream. And beside, what will this contribute unto the main business; to wit, to prove that there ought to be no prayer, in public or in private, till this sensible Impulsion, Excitation, and Influence with liberty, come, an • set the soul and all its wheels agoing? And what will this say, against calling upon God at times and seasons by him appointed? His saying Pag 254. that praying to God without the feeling of the Influences of the Spirit, were a coming unto God, without due preparation and so a tempting of him : Is but a groundless imagination; and is ill helped by his Introversion; for the Lord nowhere requireth such a preparation in us, before we pray; He nowhere saith, that we must not pra • , but when we feel his influences; yea the sense of the want of them, is ground and warrand for his children to go and seek to him for them; Hence we find David so oft Psal. 119. crying for quickening verse. 25, 40, 88, 107, 154, 159. See also the Church crying for this preparation, Psal. 80: verse. 18. quicken us, and we will call upon thy name, as also Psal. 143: verse. 11. But this man's preparation is a mere Pelagian preparation, wrought by the strength of nature, and which a Pagan may attain unto, by his own industry and pains: Nay, if this were true, all the commands to pray, which are innumerable in Scripture, were useless, and might be eluded by this; we dar not pray, till we feel the influences of the Spirit; and when they come, to excite us and drive us to the duty, then we shall go: but then where would obe • ience appear? for to go when the Spirit driveth, is not filial obedience; for then nothing is done out of conscience to a command. This way is the loose way of Libertines, making the law of God of none effect, taking away all conscience of sin, in this matter, looseing the wicked from obedience to the Law, putting the blame of all not-praying, on the Spirit, who breatheth not, and breatheth not so, as we may feel it. This excuse of the Quaker ; to wit, fear of tempting God, is like Ahaz's colouring his disobedience to the command of God, with this, I will not ask, neither will I tempt the Lord Iesa. 7:12. The ground of all this, is the Pelagian maxim, which this man hath laid down as a principal ground of all his Religion, to wit, That God requireth no duty of us, but what we have full and complete strength to do, if we will use it. Yet he tells us afterward, that they sin, who neglect to pray. But wherein lieth their sin? In this, says he, that they turn not into that place, where they may feel that, whereby they may be led to pray. Ans. Though I plead not for rash and inconsidera • rushing into the presence of God, knowing that this is another extremity to be shunned; yet there is a midst betwixt this, and a waiting till extraordinary Impulses come; or till we feel the Influences of the Spirit: And as for that Introversion, or turning-in to that place, which he speaketh of, he must clear it, and prove it better to me, than he hath done, before I can say that it is any man's duty to do so; and that in order to prayer, or any other commanded duty. And then, seeing he told us before, that they may be long Introverted, and yet the Spirit not suffer them to pray; the duty is not done, and they want not the preparation, and so are guiltless. How then can all the non-performance of this duty be charged on this? He saith afterward, God may ofttimes call and invite to prayer, an • th • y through negligence do not hear. Which is very true; whether we speak of the call and invitation of his word, or by passages of his providence, clearing up the present exigent: but will he say, that this was all, which he meaned by the inspiration, superadded motion and influence, powerfully inflowing strength and liberty to pray, given by the Spirit to the soul, sisted in this Introversion? And is this the exciteing with the poureing out the Spirit of prayer, which he talketh of? Is this the drawing of the Spirit, which he spoke of, in this same Pag ? What incons • stancies are the • e?
8. After this confused and inconsistent, yea self-destroying stating of the question, he cometh Pag. 225. §. 22. to prove their method in praying. And first he citeth these passages, where watching is joined with prayer, such as Mat. 2:42. Mark 13:33. & 14:38. Luk. 21:36 Ans. Put Mat 24:42. maketh no mention of prayer. We willingly grant, that Watching and Prayer should go together, and that we sh • uld watch in prayer, Col. 4: verse. 2. and unto prayer. 1 Pet. 4:7. But this watching is not Introversion, but quite opposite thereunto. This watching is an exerciseing of all the sanctified powers and faculties of the soul, to keep the heart in a right frame, to guard against all temptations tending to slacken diligence in this duty, or to mar the right discharge of it; and a watching unto all opportunities of setting about this duty, and so a plain & careful circumspection, and eyeing of adversaries, both within and without: And so hath no affinity with their abstracting from all Exercises, Thoughts, and Motions of soul a • d mind, and going- in to consult we know not well what. No, says he, this watching can be nothing but the souls attending on the Spirit, that it may feel him leading unto prayers; and so watch that opportunity. Ans. This is the thing which he should prove, and not poorly beg. Though we willingly grant, there are kindly motions of the Spirit, fixing the heart, and oyling it for this duty, and stirring up the leazie sleeping soul, through preventing grace; and such sweet opportunities should not be carelessly looked to: but the thing, which he should prove is, that the soul should never set about this duty of Prayer, till it feel all this, and be sure of it: and that this may be attained and felt, the soul is to go in, by his Introversion, to natures light, or to common • ifts within, which Pagans have, as well as Christians; or to some Demon. And when he shall bring some Scripture evidence to prove this, we shall consider it.
9. He citeth next Rom. 8:26, 27. by which indeed we learn, that it is the Spirit that must help, and teach us how and for what to pray, and must quicken those graces in us, which are requisite unto the right performance of this duty; but how it can prove his method by Introversion, and there waiting for the drawings and impulses of the Spirit, which we must feel before we set about the duty, I see not; Yea, I think the text clearly enough importeth the contrary; to wit, that when the honest believer, out of conscience to the command, with the little strength and ability he hath, is aimeing at the duty, and setting about it, the Spirit cometh with seasonable help, and helpeth his infirmities, and maketh intercession for him, with groans, that cannot be uttered, and this the greek word importeth, to wit, the Spirit's lifting at the load, lest the believer should be crushed under it: see Calvin and Beza, on the place. But he frameth an argument thus Pag. 256. If man knoweth not how he should pray, nor can he pray without the help of the Spirit, then he prayeth in vain without him: But the former is true. Therefore. Ans. What will this conclusion do for his purpose? It cometh not near to what he should prove, by many stages. Will he hence infer; Therefore man should not pray until he feel the Impulses, Motions, Influences and Drawings of the Spirit? By the like consequence one might prove from Psal. 127:1, 2. That no man should put to his hand to build, and no man should set a watch upon the wales of a besieged city; and no man should labor in his ordinary calling, till he find the influenceing motions, and concurrence of the Spirit pouseing him forward, and driveing him to the work. But how ridiculous this is, everyone knoweth: To tell a dream is sufficient to refute it.
10. He citeth next Ephes. 6:18. and Iud verse 20. And inferreth, that that is as much, as if he had said, ye must never pray without watching unto it. Ans. Because we are commanded to love the Lord withal our heart, soul and mind, &c. will he say, that that is as much as if it were said, ye must never love the Lord except it be with all your heart, &c? So he may say, we should never pray, except we pray with all prayer; and we should never watch unto prayer, except we watch with all perseverance, and supplication for all saints; for these things are in the text too. But again, though we should never pray without the Spirit, will it hence follow, that we should never set about the duty, till first we feel the Leadings, Driveings, Motions and Inspirations of the Spirit? And then lastly. Though we should never pray without watching unto it, how will it follow, that we should never pray without an Introversion? These things hang together like ropes of sand. What says he to the place of Jude? Jude, says he, demonstrateth, that prayers in the holy Ghost are those, whereby the Saints are built up in their most holy faith. And what then? Are no prayers means to build up saints in their most holy faith, but such as are gone about, after we have Introverted, and felt the Influence, Inspirations, Leadings and Drawings of the holy Ghost? This is like the rest of the Quakers consequences, loose and sandy.
11. He citeth, 1 Cor. 12:3.— No man can say, that Jesus is the Lord, but by the holy Ghost. And thence inferreth, far less can he be called upon acceptably, without him. And what is this to the pointe? Say we, that any can pray acceptably without the Spirit? It is one thing to pray without the gracious and ordinary influences of the Spirit, helping our infirmities; and another thing to pray with the feelings of the Impulses, Motions, Leadings, Pouseings and Driveings of the Spirit: When will he conclude this last; which is the thing he should conclude? He addeth Paul 1 Cor. 14 t 15. said, he would pray in the Spirit. And so should we all do, and with understanding too. But this is an evident Testimony, saith he, that he did not use to Pray without the Spirit. Answ. Though the consequence be not good; yet I think the consequent is true. But where says the Apostle, that except he felt the Motions and Drawings & Inspirations of the Spirit, & that after he had Introverted, he would not pray? And when he writeth to the Churches, and press • th them to pray for him 1 Thes, 5: verse. 25. 2 Thes. 3:1. Heb. 13:18. 2 Cor. 1:11, Phil. 1:19. Rom. 15:30. Philem. 22. Col, 4:3. Where addeth he that clause, If ye feel, after an Introversion, the Inspirations Motions, Influences, and powerfully inflowing might and liberty: so that they might not attempt it other ways? Let him clear this, and win the cause.
12. He addeth All prayers without the Spirit are abomination Prov. 28: verse. 9. Answ. Though that be true of the wicked, yet I durst not say, they were not called to pray; seeing it is a command of Natures Law. See Isaiah. 55:6. Ps. 107:19, 28. Exod 22:23 Job 8:5. & 36:13. Ier. 36:7. & 42:9. Not to mention the word of Peter to Simon Magus, of which afterward. I know the plowing of the wicked is sin Prov. 21:4. Must therefore say, the wicked man must never plow? The sacrifice of the wicked was also an abomination Prov. 15: v. 8. & 21:27. was it therefore a good consequence, under the Law, that such persons should have brought no sacrifices? Knoweth he not, that the substance of an act may be good, and yet for want of several things, not be accepted at the hands of the wicked? We know, that in many things we offend all, but he dreameth of perfection. He addeth 1 John. 5:14. and thence inferreth, but if they seek not according to his will, they have no cause to be confident, that he will hear them. Which is very true, when they seek anything, that is not consonant to his revealed will. But what then? His adversaries, says he, grant that prayers without the Spirit, are not according to the will of God. We grant indeed, that as to the manner, such prayers are not according to the command; but John is not speaking of the manner of prayer, but of the thing prayed for. What will he say next? To command any to pray without the Spirit, is to command them to see without eye, work without hands, or walk without feet. Answ. I knew, we should land at Pelagianism ; Nay he is worse than Pelagius, for Pelagius only said, that whatever God commanded us to do, he gave us sufficient strength to do it with all; but this man saith, except we know and feel that we have not only sufficient, but all working strength, we have nothing to do with the command; nay, except the Spirit, which must do all, come and move, carry and drive us forward; yea and we feel it and know it, we are not once to take notice of the command. This is Quakerisme indeed.
13. What he addeth Pag. 256. §. 23. of some turning superstitious, some idolatrous and others formal, upon this account; if he mean it of all that oppose him, and contradict his opinion, I look upon it, as a groundless calumny if he mean it only of some, I have no mind to defend them in it: Nor shall I need to retaliat, and say, that their leaning to these false Inspirations, and diabolick Excitations, having forsaken the good old way, are direct means, through the judgment of God, to confirm them in their Paganism, and Paganish Antichristianism; for the matter is notoure enough, though I mention none of their other miscarriages, even after their Enthusiasmes, wicked Inspirations, and Introversions.
14, Before he come to answer Objections, he speaketh Pag. 25 • . § 24. to the defense of their irreligious▪ profane and contemptuous carriage, in our Assemblies for worship, where they love to come, to do open affront both • o God and men: for even in time of prayer or praise, they will remain covered, He saith, they do this only to keep their conscience unhurt. But if there were such hazard of sin in joining with us in our worship; why come they to the place of Worship? Their end can be nothing else, but to do open contempt: if they believe, as he saith, that our worship is an abomination, they should keep far aback from it; But the truth is, their Antichristian Spirit, which acteth them to an hight of rage, will not suffer them to see Christ worshiped in his way, And how knoweth he that our ministers pray always without the Spirit? Hath he the gift of discerning Spirits? And can he go in to the heart, and see how maters stand there? We profess that we pray without the Spirit, and have therefore our limited times, says he. But he is a liar, we say no such thing. The gift and the grace of Prayer both is of the Spirit, and though it too often falleth out, that there is not that faith in dependence on the Spirit, that there ought to be, both for the gift and for the grace; yet it is not our profession, that prayer should be without the Spirit; and this praying with the Spirit, can well consist with praying at such and such times. But that Spirit, without which, we say, we pray, is your Spirit of delusion, or your fantastical Dreams, Impulses, Drawings and Inspirations; which for anything we can see, are diabolical. But it seemeth, they have a sagacious Spirit of discerning, when one prayeth in the Spirit, and when not: for he says, though one in our presence, should begin to pray, not expecting the Spirit; yet if it appeared that the Spirit of the Lord concurred with him, we would also join. And what is that, I pray, that will make this manifest unto them? Is it talking in the Quakers dialect; Or the Mimical posture of the body? Or what is it? I am apt to believe, it must only be something of that nature. As for Alexander Skeins Propositions, I meddle not with them, because some other hath answered them; and the substance of them I have already confuted.
15. He cometh, after this digression, to examine Objections Pag. 260. §. 25. And the first is this. If such inward motions and impulses be necessary to Outward acts o • worship, why not also to Inward? Nay much more they must be necessary; for the special motions of the Spirit are more necessary unto the grace of prayer, than unto the gift; and in the outward exercises of worship, there is more of a gift required, than in inward. What answereth he? Unto these general duties, the motion and influence of the Spirit, dureing the day of visitation, is always present, striveing with the man; so that, if he but stand, and be abstracted from his evil thoughts, God is near to help him: But external actions stand in need of greater and more particular influences Ans. Not to insist here on the confutation of the marrow of Pelagianism, which is laid down for his ground, tha • being done sufficiently above; I only take notice here, that with our Pelagian Quakers, an Heathen, or a Pagan, can love God with all his heart, adore, fear, believe in him, and perform all inward worship of this kind, easily, when he will; he hath divine influences at his command; nay, the Spirit is within already for that end; so that if he will but sist his course, and abstract from his evil thoughts, which he may very easily do, God is at his hand, and the work will go on; but as to uttering of words, much more is requisite; that is, if I be not far mistaken, Nature can help him to perform • ll Inward worship, but he must have the supervenient Influence of an evil Spirit to act him, before he perform any public act of worship: Such an enemy is this Spirit, that acteth the Quakers, unto all Public profession of the name of Jesus, and worshiping of him openly, that he will never suffer anything, that looketh there away, to be done, until he have his hand so in it, that he shall be sure, it shall be more worship & service to himself, than to Christ:
16. It is Objected again. That by this principle, no man should do a moral duty, as honor his parents, do justice to his neighbors, plow the land, until the Spirit move him: for no service else can be accepted: He answereth, There is a difference betwixt those general duties, and particular acts of worship. These are spiritual, and are commanded to be done by the Spirit. Those some way answer their end, as to them whom they immediately concern, though they proceed from a mere natural principle of self love Ans. Who denieth that there is a difference betwixt them: yet each of them must be performed in the right manner, else they are not acceptable; and the right manner cannot be without the Spirit. This he confesseth: And therefore must yield the argument: And we deny that worship is to be done in the Spirit, according to his sense, and no other way: that is, only by the immediate Inspirations and Im • ulses and Drawings of the Spirit; we affirm worship ought to be performed in the Spirit, that is, by his gracious Assistance, graceing the soul, and breathing on his graces, that they may act seasonably. But says he further, As a natural Spirit is required to perform natural acts; so the Spirit of God is requisite to the performance of Spiritual acts. All is granted: yet he knoweth, that to perform natural acts in a spiritual manner, the Spirit of God is requisite; and if natural acts be not performed in a spiritual manner, they are not accepted of God: and therefore according to his principles, we must not eat, drink, sleep, walk, work, plow &c. till the Spirit stir us up immediately, and carry us to the duty; because without this previous motion of the Spirit, we will but commit abomination, in all these actions; as well as in worshiping without the Spirit. So that, if this man will speak consequentially, he must come to this at length; for he will never be able to loose the connection.
17. Another Objection is. That thus a man may neglect prayer all his days, alleiging the Spirit hath not moved him to it: And indeed the Quakers doctrine hath a direct tendency, to the utter neglect, and laying aside of all the worship of God, what answereth he? He should come to that place or state, where he may feel the Spirit leading him ? That is, he should Introverte; but when he hath Introverted, he can pretend the Spirit doth not yet breath; as themselves do sometimes. They sin, says he, in not praying, but the cause hereof is, they watch not. Nay, for themselves Watch and Introverte, and yet pray not. Our adversaries say, says he, that no unworthy person should come to the sacrament of the Supper, & such as know themselves unprepared should absteane; and so, though it be a duty to come to this sacrament, yet it is necessary, that they first examine themselves. Ans. (1.) The use of this Sacrament is a part of instituted worship, and so may have its own limitations, conditions & restrictions according to the will of the Instituter; it is not so with prayer, which is a piece of moral natural worship; incumbent to all, by the very law of Nature. The Scripture saith indeed, let a man examine himself, and so let him eat ; but the Scripture saith not, let a man Introverte, and so let him pray. Under the law, no stranger was to eat of the Paschal lamb, till he and his males were first circumcised; can he show us any such condition put upon strangers, in reference to praying unto God? (2.) In the matter of the sacrament, there is a previous condition required of comers, and when that condition is performed, they must come, or else sin: but the cond • tion, which he requireth in the matter of prayer, may he performed, and yet the person may not, must not pray; For though a man introvert, and do all that is required of him in order to prayer; yet he must not pray until the Spirit draw and inspire him. So that his simile halteth miserably.
18. To the Objection, taken from Peters enjoining prayer to Simon magus Act. 8:22. He saith. That Peter bids him first repent; and the least measure of this cannot be without some introversion. Ans. Peter bids him not repent in order to prayer; but repent and pray in order to pardon: and so though he was in the gall of bitterness, yet it was as well his duty to pray, as to repent: But, I see, with our Quaker, a graceless person can repent, but he cannot pray; nature can help him sufficiently to repent, but he must have some more before he be in case to pray, or under an obligation to pray, with him. (2.) Though the least measure of repentance could not be, without this Introversion; Yet what would that avail? Simon Magus, though he had Repented & Introverted too, might not pray until the Spirit Inspired him, and Acted and Drew him; if our Quaker speak truth: And so Peter was mistaken, to enjoin him to pray; and should • have said, Repent, and when thou art introverted, wait for the Spirit to draw, and inspire thee to prayer; and then pray, and not till then.
19. The last Objection is, Many prayers begun without the Spirit, become afterward affectual; yea the prayers of some wicked persons, as of Ahab, have been heard and accepted. Ans. Of Ahab's humbling himself and fasting, &c. I read, but I hear not of his prayers: but as to the first part of the Objection, I think it strong and considerable▪ For who of the saints have not found it true, that though they have gone about this duty, without these previous impulses, yet have gote a sat • sfying answer? Yet he answereth. Acts of divine indulgence, are no rule of our actions. The wicked are oft sensible of the motions and influences of the Spirit, bef • re their day of visitation expire, and by those motions they may some time pray acceptably, not remaining wholly impious, but thus entering into the beginnings of piety, from which afterward they fall away. Ans. (1.) Acts of divine indulgence, so frequently manifested, are stron • inducements and encouragments; and when they are conform to a gracious promise they confirm the rule, which we walk by, and sufficiently evince that there is no rule to the contrary. (2.) The motions and influences, that wicked persons living without the Church are sensible of, are nothing but the stirrings of a natural conscience: and such as some within the Church meet with, who remain ungodly, are but common, and not special and saving. (3.) If they be such, as will warrant acceptable prayer, they must be indeed special and saving, strong and mighty Influences and Inspirations, giving great power and liberty, and that after a serious Introversion; according to his doctrine. (4.) Now at length we see, that all the great business of preparation for prayer, by Introversion, by the Inspirations, Impulses, Motions, Influences, and Drawings of the Spirit, is just nothing, but what a wicked wretch or a Pagan is capable of. (5.) As for his day of visitation, and falling away from grace, (which here he minceth, by calling it only beginnings of piety) we have said enough above of both.
CHAP. XXV. Of singing Psalms.
1. AS to singing of Psalms he speaks but little Pag. 262. §. 26. granting it a part of divine worship, and sweet and pleasant, when coming from the sense of God's love in the heart, and when it ariseth from the divine influence of the Spirit, whether it be in words of David's Psalms, or of the songs of others, such as Zacharias, Simeon and Mary. And I need to say the less, seeing I have said enough of this elsewhere, This man if he plaseth, may take some notice thereof, in my last book on the Sabbath, where I am speaking of the right sanctification of that day, in public. I grant, we are to sing with grace in our hearts to the Lord, Col. 3:16. and we are to make melody in our heart to the Lord, Ephes. 5:19. But I dar not say, that no man must sing, but he who hath the sense of God's love in the heart, seeing I find so many Psalms sung, that were of a far other strain, as for example David's Penitential Psalms, as they are called, such as Psal. 6. & 32. & 38. & 51. &c. as also that of Heman Psal. 88 and others. As for the influence of the Spirit, I acknowledge, that without that neither this, nor any other piece of worship can be rightly performed: but that neither this, nor any other part of religious worship should be gone about, till there come an Impulse of the Spirit; or till the soul find itself in a fit frame, is that which I deny, for reasons given in the foregoing Chapter.
2. What are then his exceptions, against our singing of Psalms? There is no footstep, saith he, in the Scriptures, of our formal and common way of singing. Answ. The Scripture mentioneth singing, and commandeth us to sing; but, it is true, prescribeth not this, or that particular mode of singing; but leaveth that to our liberty, that it may be done according to the general rules of the word, that is, that it be done with gravity, in a way suitable to the worship of God, without vanity, lightness and affectation; and such, I suppose, is our manner. Will he sing none, till he find what mode of singing is particularly prescribed in the word? I fear he shall then lay it aside altogether: or will he wait till the Spirit inspire the notes and manner, as the matter? where is his warrand for this? is there a promise of such a communication?
3. He saith next, our way hath this peculiar abuse attending it, that thereby frequently horride and abominable lies are uttered unto God, while every profane wreatch must personate David's condition; and others also must sing Psal. 22:15. & 6:7. Answ. But he little considereth, that the same abuse, if it be an abuse, did attend their singing of old, as well as now; for these same Psalms, and particularly Psal. 6. & • 2. were put into the hands of the chief musician, and so were to be sung publicly by others; And we conceive the same of the rest, that want this express title, because of what we read 1 Chron. 16, 17. for there the 1 • 5 Psalm, which in the book of the Psalms hath not these words, To the chief musician &c. prefixed, is expressly said, to be delivered by David, into the han • s of Asaph ▪ and his brethren. And why may not we sing with the words of David and of Asaph the Seer, as well as they did in Hezekiah's days. 2 Chron. 29, 30? Could the Levites, and others that joined, say all that of themselves, that David did say of himself? Hence then he may see the ground of his mistake: for he supposeth, we should sing nothing but what is our own particular case, as if the dispensations of God • towards others of his Children, did not concern us; but what then meaneth the Psalmist Psal. 66:6. to say He turned the sea into dry land, they went thorough the flood on foot; there did we rejoice in him ? How could he and others say, that they rejoiced at the red sea, when the Lord brought his pe • ple thorough it, when they were not then in being? And how is it, that such as had gotten victory over the Beast, did sing the song of Moses, the servant of God Revel. 15:2, 3? As the joyful, so the sad condition of others, being turned into a song, may be mater of a song to us, as we are members of the same body; the favors & deliveries, bestowed upon others, should be looked upon by us, as favors conferred upon ourselves.
3. What next? And sometimes, immediately after singing, they will, says he, in their prayers confess themselves guilty of these vices, for redemption from which they had been praising God with David. The inconsistency here is in own imagination, for he supposeth, that the case of others, which we sing, we sing it as immediately our own: But may we not bless and extol that God in praises, who hath redeemed others from these sins, under which we yet groan? And may not the singing of this contribute to the strengthening of our faith and hope of the like redemption? And may not we, in the singing of such experiences of others, be raised up to see what an high and rich favoure it is to be blessed with such a redemption? And cannot all this be done without hypocrisy?
4. But now I would know, what sort of praises, and songs, they would offer unto God? These, says he, that proceed from a pure heart, that is, from the word of life in the heart. And cannot we sing from • pure heart in the words of David, as well as they did, in the days of Hezekiah ? But what is this word of life in the heart, which is made the original and leader of their songs? It is that sure, that is common to all men, Turks & Pagans, Scythians & Barbarians : And we look not upon that, as grace, from whence spiritual songs can arise. I would inquire, if the Spirit ever moveth them in their Assemblies to sing, and what for Psalms they sing? Are they immediately Inspired by the Spirit, or not? If not, how can they, according to their own principles, sing them? If they be immediately Inspired; how can others concur, who never heard of them before? What if they do not agree with the present condition of every member of the Assembly? And how can others sing with them, without the same previous motion of the Spirit? Or is it enough, if one sing alone? And if so, how can that be an act of public worship performed by the whole Assembly? These things, if he be for singing at all, in the public worship of God, he would do well to clear to us: And withal tell us, if the Spirit inspireth also the meeter in the song, and the tone of the singing?
5. He tells us next, that there is no warrand in tht New Covenant for Organs (which I plead not for, nor for any such instrument) nor for artificial music with the voice. But if there be warrand for singing, (as there is, himself not denying) there must be warrand for some sort of artificial music; for singing is something else than reading or speaking: and how is it distinguished, but by notes of modulation, and that must be either natural or artificial, and the first mus • be helped by the last, else in an Assembly, where one and the same thing is sung by all, there will be a discord, instead of a concord: And for the artifice, I shall not plead, that it be very fine: if it be modest and grave, I am satisfied. And he knoweth, there is no great ground of exception against our manner of singing, upon this account, in Scotland. This is all, he hath to say against our singing of Psalms, and why he doth not declare unto us, what their peculia • way is, I know not.
CHAP. XXVI. Of Baptism.
1. TO manifest the perfect and complete hatred, which this Paganish Antichristian Spirit, which reigneth and rageth in the Quakers, hath at all the Insti • utions and Appointments of our Lord Jesus Christ, we have here a clear demonstration of the hieght thereof; and of their design; as acted by the same. It will not satisfy them to plead, with other Anabaptist • , against the baptism of Children, and so be Antipaedobaptists ; but they must be Antibaptists and join with the late Ranters, H. Nicholas & Antinomians, as enemies to the whole of the Institution; and so not only be against all the Churches of Christ, from the very beginning of christianity to this day; but also against all the Several Sects of Anabaptists, or Catabaptists, that we have heard of; and join with Socinus, who at first, would have had this Ordinance wholly laid aside: And despising Socinus & his followers policy or prudence, who afterwards perceiving what an odium this would be to all Christendom, & how detestable it would render them, condescended at length, that the outward form should be observed; but peremptorily adhered to this, that it was no Ordinance of Jesus Christ, constantly to be observed by the Churches, by virtue of a command, but only a mere indifferent thing: These men, with gigantine audacity, dar appear, and down right plead against any use of it at all, upon any account: whence it is evident, that they would have this Ordinance quite taken away, that so there might not be so much as an outward sign of Christianity left, or anything remaining, that might give the least import or signification of a relation, that people have unto Jesus Christ, as being once baptized in his name, and solemnly by profession given away to Him, and publicly received in his Kingdom and visible Church, and so distinguished from such as are without. What a paganish design this is, to take away all outward and visible discriminating difference betwixt Christians and Turks or Pagans, everyone may see; Thus would they bring-in Pagans, as equally sharers of all external privileges of the Church, with Christians; that so Christ might have no distinct house, or Kingdom. This was several times hinted to us before, but now the veil is taken off their faces, and their design is open and manifest. Hereby also we see how near a kin this Spirit, that acteth them, is unto the Spirit, that covenanteth with and acteth in the witches; for as these miserable creatures must, in the entry of their covenanting with the Devil, renunce their bap • isme; so the Quakers, as being more active and masculine servants, will not only renunce it for themselves, but will have all others, whom they can seduce to their party, do the like; and so far as they can by their pen, make it null everywhere; that so the very profession of Christianity might be banished out of the world. O! what desperate Runagadoes must these men be?
2. We need not here spend time, in the confirmation of this Institution, which was never, in all the ages of the Christian world, called in question, till Antichristian Socinus, and Swenkfeldus arose, except what the Manichees of old said, and a Seck called Whippers. It cannot be denied, that John baptist had a commission from heaven to baptize. John. 1:25, 26, 28, 33. Luk. 3:2, 3. Mat. 11:25. Luk: 7:29, 30. It is also certain, that Christ, who came to fulfil all righteousness, did submit unto it. Mat. 3:13 &c. Mark. 1:9. It is likewise unquestionable, that the disciples of Christ baptized, which would not have been without his warrand; for it is said of him, that he baptized, though not in his own person John. 3:22. & 4:1, 2. And a commission is amply, & in full form, given to the disciples, by him, after the resurrection, to baptize in the name of the Father, of the Son, and of the Holy Ghost. Mat. 28:19. Mark. 16:15:16. And it is no less evident, that in obedience to this command, his Apostles did baptize, wherever they came, and made converts. Act. 2:41. & 8:12, 13, 38. & 9:18. & 10:48. & 16:15, 33. & 18:8. & 22:16. 1 Cor. 1:13. What unparalleled boldness must it then be, to call this ordinance into question, which hath such a divine original, such a manifest divine warrand, and was so religiously observed by the Apostles, and by all the Churches of Christ, since their days, unto this very day▪ And who can sufficiently admire the madness of these men, who would have us lay aside and cast away such an ordinance, so appointed, and so observed; and which withal is so useful and necessary, being not only ordained to be for a solemn admission of the party baptized into the visible Church. 1 Cor. 12, 13. but also to be a sign and a seal of the covenant of grace, (whereof these Quakers know nothing) Rom. 4:11. Col. 2:11, 12. And to be unto the believer a sign & seal of his ingrafting into Christ. Gal. 3:27. Rom. 6:5. of his Regeneration Tit. 3:5. of Remission of sins. Mark 1:4. of his Adoption. Gal. 3:26, 27. and Resurrection unto life. 1 Cor. 15:13. And of his giving up unto God, through Jesus Christ, to walk in newness of life Rom. 6:4, And by which, when rightly used, the grace promised is not only offered, but really exhibited and conferred, by the holy Ghost to such (whether of age, or Infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time Gal. 3:27. Tit. 3:5. Ephes. 4:25, 26. Act. 2:38, 41. Would we but seriously ponder, What is briefly set down in answer to the 167. Question, in our Larger Catechism, we might see what desperate enemies unto true Christianity these Quakers are, who would despoile us of this profitable and advantageous Ordinance, which might and should be improved to rich advantage. How is our baptism to be improved by us? Answ. The needful but much neglected duty of our improving our Baptism, is to be performed by us, all our life long, especially in the time of temptation, and when we are present at the administration of it to others (Col. 2:11, 12. Rom. 6:4, 6, 11.) by serious and thankful consideration of the nature of it, and of the ends, for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn Vow made therein. (Rom. 6:3, 4, 5.) by being humbled by our sinful defilements, our falling short of and walking contrary to the grace of baptism and our engagments. 1 Cor. 1:11, 12, 13. Rom. 6:2, 3) by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament (Rom. 4:11, 12. 1 Pet. 3:21.) by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin and quickening of grace (Rom. 6:3, 4, 5.) and by endeavoring to live by faith (Gal. 3:26, 27) to have our conversation in holiness and righteousness. (Rom. 6:22.) As those that have therein given up their names to Christ (Act 2:28.) and to walk in brotherly love, as being baptized by the same Spirit, into one body (1 Cor. 12:13, 25, 26, 27.
3. These things considered, and thereby it being manifestly discovered, what a relation this Ordinance hath unto the cardinal duties and privileges of Christians, to wit, Faith, Repentance, Remission of sins; Regeneration, Adoption, Justification, Sanctification and Salvation. Luk. 3:3. Mark 16:16. Act. 2▪ 38, 41. & 8:36, 37. & 16:14. & 18:8. & 12:6. Rom. 3:4, 5, 6. 1 Cor. 12:13. Gal. 3:27. Ephes. 4:5. Col. 2:2. 1 Pet. 3:21. And withal considering how dangerous it is to neglect it, and contemn it. Luk 7:39. And how by Christ's own appointment, it is to be continued in his Church, until the end of the world Mat. 28:19, 20. We see a necessity of maintaining it; and withal have ground of hope, and confidence, that Christ, who, when he had given this in commission to his disciples, to teach all nations, baptizeing them in the name of the Father, and of the Son, and of the holy Ghost, promised to be with them always, even unto the end of the world, will own this Ordinance by his power and presence, and rub shame on these professed enemies to the very name of Christianity; and defate all their desperate Counsels and Machinations. Amen.
4. It is time now we see, what this man would say. Towards the end of his harrangue, (which we have nothing to do with) with which he ushereth-in his discourse upon this subject, he tells us Pag. 165. That there have been moe contests and disputs about the Sacraments, than about any other Christian doctrine. And good man, so tender is he of the peace of Christianity, that to prevent any further dispute, & to end all these many controversies, he hath found out a medium; that is, to take them away altogether; as if a man would deny all Christianity, to the end, all controversies in Christianity might cease, and we might live all together in peace, and believe no more of Christianity, than Pagans; such a short cut hath this man found out, to bring us all to an agreement among ourselves, by becoming all Pagans: And yet this peaceable man, is a wild man for Ishmael -like, his hand is against every man, and every man's hand is against him; for all those who upon each side, maintain these controversies; do own their being, & would defend the same against him, & many of their controversies thereabout speak out their care to maintain this Ordinance.
5. He taketh, in the first place, exceptions, at the name Sacrament, as not being a term found in Scripture; So tender would he seem to be of all things: But I pray him tell me, where, in all the Scripture, readeth he of his Introversion ; a very great matter with him? Where readeth he of fermentation, of the vehicle of God, and I know not how many moe? He is beholden to the Socinians for this exception: and they will tell him also, he must except against the Trinity, upon the same ground: It is a poor thing to move debates about a word, especially for him, who denieth the thing. Knoweth he not, what we mean by that word? Knoweth he not, that we are not masters of words, but that use ruleth that? But says he, if this name be laid aside, the controversy about the number of Sacraments is at an end, for there will be no Scripture term found, that will give occasion to that debate. No? He is mistaken: the same debate will remain, if instead of Sacrament, we use signs and seals of the Covenant, and these are Scripture terms, Gen. 17:7, 10. Rom. 4:12. Knoweth he not, that in that debate, the question is not about the name, but about the thing imported by the name? This he is not sensible of; for says he, if we define a Sacrament, to be an outward sign, whereby an inward grace is either conferred, or only signified, that will agree to many other things. No sure, if we define a Sacrament to be an outward visible sign, whereby inward grace is not only signified, but really exhibited and conferred to the worthy partakers: far less, if we define a Sacrament thus. An holy sign and seal of the Covenant of grace, representing Christ and his benefits, and confirming to the right receivers, their interest in him. Can this definition, thinks he, agree to any other thing, to Prayer, Preaching, or any good work? But, says he, the Spirit only is called the earnest of our inheritance, Ephes. 1:14. & 4:30. 2 Cor. 1:22. And profane men may partake of the Sacraments. Ans. That the holy Spirit is the earnest of our inheritance, and doth seal believers unto the day of redemption, inwardly by his grace in the soul, and by his abiding there, as a sure and real pawn of the future inheritance, is most true; but yet the Sacraments may be and are outward seals and pledges, unto the true believer: hence 1 Cor. 10:16. the cup of blessing is called the communion of the blood of Christ; and the bread, the communion of the body of Christ, as not only representing it, but as sealing to the believer, his real interest in the body and blood of Christ. So also it is called the New Testament in Christ's blood, 1 Cor. 11:25. As Circumcision was a sign and a seal of the righteousness of faith, Rom. 4:11. So believers are buried with Christ in Baptism, and risen with him, through the faith of the operation of Go • , Col. 2:12. Rom. 6:4▪ 5. Thou • h wicked persons may partake of the outward elements, yet they become no seal unto them; because the Sacraments seal only unto them, who have the righteousness of faith; and exhibit the benefits only to the worthy receivers: that is, to such as believe in Christ, and are united to him by faith.
5. To the end he may quite destroy and abolish this Ordinance of Baptism, he layeth down three Propositions §. 3. the proving of which, he supposeth, will evince, that there is no such ordinance as Baptism. The first is. That there is only one Baptism, Ephes. 4 5. Ans. But the Scripture nowhere saith that there is but one Baptism. Yet what would he make of this? Not to mention the Baptism of affliction, Mat. 20:22. nor that extraordinary Baptism, whereby the extraordinary gifts of the holy Ghost were conferred Act. 1:5 as not being here understood; because the consideration of either, or both of these, hath no interest in the argument, which the Apostle is here adduceing, to press an endeavoring to keep the unity of the Spirit, in the bond of peace verse. 3. The Baptism here meaned, is the Baptism, which we contend for, the outward sign and seal of the new Covenant, whereby all visible professors are solemnly admitted into the Church and Kingdom of Christ; And this Baptism is one, not only because it is not to be reiterated; but because it is the same way administered, and hath the sam • ends and uses to all visible Profess • urs, unto whom Paul is here speaking: Yet we must not consider hereby the bare outward element, abstracted from what is thereby signified, or from its ends and uses, according to the Institution; but the whole Institution including both the outward element, and the thing represented and sealed thereby; or the Ordinance with its ends and uses. But our Quaker thinketh, that this will make two Baptismes, while as there is but one, as there is one faith, &c. And here lieth the whole ground of his mistake. And upon this same ground, he might say, there were two circumcisions under the Law, because sometimes the inward grace, signified and represented by the outward act, and really bestowed upon believers, is called circumcision; as where mention is made of circumcision of the heart Deut. 30:6. And because the Apostle saith, Rom. 2:28, 29.— neither is that circumcision, which is outward in t • e flesh, but circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God. And Col. 2:11. In whom also ye are circumcised with the circumsicion made without hands, in putting off the body of the sins of the flesh. But who would not smile at this? The Apostle saith here also, there is one faith. And upon the same ground, our Quaker might argue, that the doctrine of the Gospel, which is the object of faith, is not faith, though the same Apostle calleth it so, Gal. 1:23. and elsewhere; and that the outward Profession of the truth is not faith, though it be so called, Act, 8:13. 1 Tim. 1: ver. 19. & 3:9. & 4:1. hence the historical and temporary faith, and the faith of miracles, should be no faith; because not the faith here meaned. As also because the Apostle saith here, there is one body, he might thus reason▪ Either the mystical body of believers is not the body; or the universal company of Professors is not the body, But as the body here comprehendeth both, and the Faith taketh in both the outward profession, and the inward grace; so the Baptism comprehendeth both that which is inward and outward, not the one with the exclusion of the other, as making up that one, Ordinance of Baptism, the consideration of which, is a strong motive to union among Church-members, made partakers thereof. But he thinks, that he is confirmed in his opinion, if we say, that the water is one part of Baptism, as being the sign, and the Spirit is the other, as being the thing signified. But we take the thing signified to be Christ and his benefits; for it sealeth to the believer an interest in him, and all the promises of the new Covenant, whereof the promise of the Spirit is a grand and comprehensive one. Let us hear his reason. For saith he, if water be the sign, it is not the mater of the one Baptism; and the one Baptism is to be taken for the mater, and not for the figure, type or sign. Answ. Whether he call it mater or sign (as a figure or type we own it not) this is certain, that the outward element administered according to appointment, is the outward visible part of that Baptism, which comprehendeth both the outward and inward part. But he supposeth, we say it is a part of the inward grace; which is his dream: and he speaketh of the inward grace, as separated, and considered wholly as distinct from the outward part; and will have it only called Christ's Baptism: which may be true in some sense, because it is it which he doth and worketh by his Spirit: but it is not that baptism, whereof the Apostle speaketh, Ephes. 4. that, so abstractly and separatly considered, having no force of an argument or motive in it, to press Visible Professors to an endeavoring of unity; but as conjoined with this outward administration, wherein all were solemnly dedicate to God, and whereby they were solemnly admitted as members of one visible body, and visibly separated and differenced from all the rest of the world, and so, engaged to be wholly and only the Lord's, and to lay out themselves for the good one of another, and to seek by all lawful means possible, the welfare and felicity of the whole body, and to demean themselves as members one of another, for the glory of their one Head Christ. This is plain and obvious to everyone, that will but open his eyes. See 1 Cor. 12:12, 13, 14, 25, 26, 27.
6. Having laid this sandy foundation, in his mistake of that one baptism mentioned by Paul, Ephes. 4: verse. 5. he procee • eth to his second Proposition Pag. 267. which is this, That this one baptism, which is Christ's Baptism, is not the washing of water, Mat. 3: verse. 11. Hence he argueth Pag. 268. If they, who were baptized by the baptism of water, were not therefore baptized by the baptism of Christ, then the baptism of water is not the baptism of Christ. But the first is true. Therefore &c. Again, If they who did truly and really administrate the baptism of water, did nevertheless declare, that they neither did nor could baptize with the baptism of Christ; then the baptism of water is not the baptism of Christ But &c. Ans. This man's trumph, though he stand upon the shoulders of his friend Socinus, who spoke thus before him, is a mere glorying in a thing of naught, and both his arguments may be blown away with one distinction; thus, if those who were baptized with the baptism of water, were not therefore baptized with that baptism, which Christ himself by his Spirit, and not by the ministry of men, was to administrate, than the baptism of water is not this baptism, which Christ was to perform by his Spirit, without the ministry of men, true: then the baptism of water is not the baptism which Christ hath instituted, this is false. The Assumption is only true in the first sense, and not in the last. And so his Conclusion proveth nothing. The baptism of water and this baptism, of the Spirit are different, we confess; and the baptism by water is not the external part of this baptism of the Holy Ghost, nor a sign, far less a type or figure: nor is this baptism of the holy Ghost the baptism, whereof the Apostle speaketh Ephes. 4▪ 5. Nor is this baptism that, which Christ did institute, and whereof we speak. He citeth further. Act. 1▪ 4, 5. but to no purpose, for we confess this baptism, where with Christ was to baptize the Apostles, was far different from that, which John did administrate; and from what Christ's own disciples did, and were, after his resurrection, according to his injunction, to administer, and which is it, we speak of. To the same purpose he citeth Pag. 269. Act. 11:16 whereby everyone may see what that baptism was, which is mentioned, as differing from John's. But what is there here to prove, that only this baptism with the holy Ghost is to be called Christ's baptism, and none else? or that there is no other baptism now to be administered? And who, I pray, shall be the administrators thereof? But, saith he, if there be now but one Baptism, as is proved, this baptism, must be the baptism of the Spirit. But where readeth he of but one baptism? And as to the consequent, how doth it follow? Rather the contrary, seeing that baptism of the holy Ghost and with fire is ceased: on whom, I pray, doth the holy Ghost now fall, as it did on the Apostles Act. 2: verse 4. and on those Act. 11? who are thereby enabled to speak now with strange tongues? Are the Quakers thus baptized? why do they not evidence it by their extraordinary gifts? if not, why do they not hold one baptism, till they get another? But then, says he, I • should not be Christ's baptism that remaineth. Answ. It should not be that baptism by the • oly Ghost, which he promised to his disciples, it is true; but it is false to say it should not be that baptism, which Christ did institute, & appoint his Apostles to administer. Read we not of some baptized in the name of Christ, who yet had received none of these gifts Act. 8:16. and yet sure, that baptism was Christ's. His following words, I have nothing to do with; for I say not, that John's Baptism was a figure of this extraordinary baptism by the holy Ghost, and by fi • e. I observe moreover another piece of this man's ignorance or deceit, whereupon he would found his discourse here: he imagineth, that these extraordiry gifts of the holy Ghost, are the same with the Spiritual things signified, conferred, and sealed in baptism. And when the man doth shut his eyes, and then run on furiously in his blindness, what can we do, but stand by and be sorry at his folly and madness? Hence he will have none said to be baptized in the Spirit, but such as are baptized and endued with these extraordinary gifts of the Spirit; and because we admit not now such a baptism of the Spirit, he inferreth, that we are only for the bare form and shadow of baptism, and he is for the substance. Who would not pity such a man, that taketh upon him to condemn, (as the Manichees did of old, and a Seck called the Whippers, that arose in the 13. Century) our baptism; and therein to condemn all the Churches of Christ, when he hath need to go in among the Catechumens and be catechized. I say aga • ne, if he and his fraternity be thus baptized with the Holy Ghost, as the Apostles were, and these mentioned Act. 11. Why do they not show it? The fire in the Apostles could not be hid, they spoke with tongues; but our Quakers do no such thing (except by a new kind of non-sense he would have us understand their speaking with tongues: And indeed they are all baptized with this baptism) These were extraordinarily endued with learning and all abilities, to set forward the Kingdom of Christ: but our Quakers are ignorant, and yet they imagine they are learned; and with what they have, they destroy, so far as they can, this kingdom; and therefore if they be extraordinarily baptized with a S • irit, it must be with a blake Spirit, Christ's enemy. And further, the baptism of the holy Ghost, with which the Apostles were baptized, made them not enraged against the baptism of water, but more careful to observe it, and administrate it, according to Christ's appointment; and that even to such, as had also received that extraordinary baptism: As Act. 11. these same persons, on whom the holy Ghost fell, were baptized with water. But it is otherwise with our Quakers, the Ghost, which they suppose themselves baptized with, is a Ghost opposite to all Christ's Appointments. Let them then consider, whence he came, and whether he leadeth them.
7. He citeth further Pag. 270. 1 Pet. 3:21. plowing with Socinus's hifer, and supposeth, that there is here given a definition of Baptism, and it is true the Apostle showeth what that baptism was, which he was speaking of, to wit, not the bare outward element, and the application thereof, which alone cannot be effectual to salvation; but the principal thing here requisite is, the answer of a good conscience, which all must have, who shall expect any good of Baptism; And thus the Apostle doth plainly establish this Ordinance, as a like figure unto that▪ whereunto Noah's Ark was a figure, which proved a mean of saving none, but faithful Noah and his family: And this truth we own, to wit, that the outward washing of water can save none, where there is not the stipulation of a good conscience toward God. Shall we hence with Swenkfeldus (whom Calvin on the place confuteth) say, that the outward Ordinance is null? Or shall we with Papists stick in the outward element? No; Christ's way is the best; we own both what is inward, and what is outward, and give each its due place. What would our Quaker now say? He sideth with Schwenckfeldus, and Saltmarsh, and would have the outward part wholly laid aside, and why? Because Peter says, Baptism is not the putting away the filth of the Flesh. Ans. Peter says not, that there is no putting away of the filth of the Flesh, in Baptism; but that the baptism, which will save, must have some other thing, then outward washing; to wit, the answer of a good conscience toward God. Again he joineth with Papists, and will have baptism to be that, which was really typified by the Ark, while as it is but a corresponding exemplar, carrying some analogy or proportion therewith: let him Read Calvin & Beza on the place. But saith he, As all in the Arkwere saved by water, so all should be saved by outward washing, if that were baptism. Answ. If we made the outward washing, as separated from the inward grace, the whole of Baptism; the Quaker had some color to speak thus: but when we speak of Baptism, as saving, we comprehend both the outward washing and the inward grace, the answer of a good conscience; for where this is not, the outward washing in baptism is ineffectual: One thing more, How will this Quaker prove, that this answer of a good conscience, is the extraordinary gifts of the Spirit, which were poured forth upon the Apostles? Or is that baptism by the holy Ghost and by fire, whereof Christ speaketh, Act. 1:4? His saying Pag. 270. that none can give this answer, but they whose soul the Spirit of God hath purified, and whose corrupt nature, the fire of his judgments hath consumed, is but to show his profane dexterity in allegorizein • , and playing with the word of truth; let him plainly tell us, if he thinketh, the Apostles had no grace, no corruption purified, until the day of Pentecost came; and so that the thing, which Christ had promised, and which then was fulfilled, was this Spirit of Sanctification, and nothing else? And if he dar not say this, let him consider, to how little purpose all this is said.
8. He citeth also, but to the same purpose (stealing from Socinus) Rom. 6:3, 4. Gal. 3:27. Col. 2:12. for the Apostle is not speaking of the outward washing, abstracted from the inward grace; but is speaking of whole baptism, & that as a • ministered to such, as he supposed believers, and speaketh unto as such, pressing duties and mentioning privileges, that agree to them only: And thus all which our Quaker saith, is obviated; for we say not, that the things, there mentioned, are to be understood of bare outward washing, but of the Ordinance, which includeth the inward grace, in order to these privileges and benefits. We do not say, that all who are only outwardly washen in baptism, are therefore crucified with Christ, or have put him on; but that baptism sealeth this to such as do really believe. But let us hear his arguments. If the baptism of water, was that one baptism, that is, the baptism of Christ: then as many as were baptized with water, did put on Christ. But this is false. Therefore. &c. Again, If so many as are baptized into Christ, that is, with that one Baptism, which is Christ's baptism, have put on Christ, then the baptism of water is not the one baptism, the baptism of Christ. But the former is true: Therefore &c. Ans. Not to trouble him with that distinction, which yet enervateth both his arguments, viz. That such as are baptized with water, and have no more, though they have not put on Christ in truth and reality; Yet they have put on Christ in profession, and thereby have publicly declared their engadgment to the duties pressed: Conforme to what was said, I Answer to his first argument thus. If the baptism of water, abstracted and separated from the answer of a good conscience, was the baptism of Christ, then his Minor is true: But if baptism of water, and the answer of a good conscience, therein required, be Christ's baptism, then it is true, that as many as are thus baptized, have put on Christ; and so his Minor is false, and his Conclusion is vain. So as to his second arg. I Answer thus, if so many, as are baptized into Christ, have put on Christ, then the baptism of water without the answer of a good conscience, is not that one baptism; true: then the baptism of water including the answer of a good conscience is not that one baptism; It is false. The Minor is true of this last, but not of the former; and so again his conclusion is a non-sequitur. Thus he may see his folly, in disioyning and separating, what should be conjunctly considered. In all this, what hath he said, to Prove, that the baptism, whereof the Apostle speaketh in the places cited, is nothing else, then the very baptism of the holy Ghost and of fire, wherewith the Apostles were baptized in the day of Pentecost? One might admire at this man's folly, in all this discourse; but we cannot expect better from the Quakers.
9. After this he giveth us Pag. 272. §. 5. his Third Proposition, which he hath learned, belike, of Saltmarsh the Antinomian or Familist ; and it is th • s, That John's Baptism was a figure of Christ's, and when Christ's, baptism is come, the figure must cease. That is, John's baptism was a figure of that baptism with the holy Ghost and with fire, with which the Apostles were baptized on the day of Pentecost: And thus we see, that no part of this proposition is true; It is not true, (how confident so ever he be of the truth of it) that John's baptism was a type of this; nor is it true, that when this came, the baptism of water (which he meaneth, by John's baptism) ceased, but rather increased, for that very same day, there were three thousand persons baptized Act. 2:41. He proveth that Johns baptism was a type of this, because the baptism of water is a figure of the baptism of the Spirit. Which is also denied, and is but a fiction of his own brain. But he proveth his Proposition thus. No baptism is now to be continued, but the one Baptism of Christ: Therefore the Baptism of water is not to be continued; for that is not Christ's baptism. Ans. If by the one baptism of Christ he mean, the baptism with the holy Ghost and with fire, the Anteced. is false: if he mean the baptism which Christ hath instituted, it is true, and his consequence is null: For baptism with water is institute by Christ; and therefore is his, and is only that one baptism, mentioned by Paul Ephes. 4:5. which the Quaker might see, if he would; for he dar not say, that all the members of the primitive Church and of Ephesus were baptized with the Baptism, wherewith the Apostles were baptized on pentecost day, and some few others afterward. But he will prove that John's baptism is wholly ceased, from John. 3:30. where John speaking of Christ saith, he must increase, and I must decrease : As if John and baptism with water were all one, and Christ one & the same with the baptism of the holy Ghost.
10. When this will not do, he trieth another way, and goeth about to prove, that baptism by water is ceased, by this argument. If baptism by water be an ordinance, that was to continue; then Christ would either have used it himself, baptizing some, contrary to John. 4:2. or would have commanded his Apostles to have used it. But this I could never find written, says he, Answ. Though Christ did it not himself: Yet his disciples did it, with his warrand and approbation, at least; if not an express command: For though we read not of an express command given before his resurrection; Yet the usual and constant practice of the disciples, in his presence, saith, they wanted not his warrand. Neither were they • o rash, as to take up a practice in the worship of God, at their own hand, and continue it, without all divine warrand: And though they had been so rash, yet we may not think, that Christ was so untender, in the matters of worship, and so little careful of the Christian deportment of his disciples; as not to rebuke them for will worship; or to suffer them to continue so long in that sin, without once challenging them, and rebuking them for it. We infer from their continued practice, a divine warrand, till he let us see an express, or a virtual prohibition: He may thank the Socinians for this. We find also an express command given to his Apostles, Mat. 28:18. And we find a constant practice of this through the Acts of the Apostles; and their practice, after they were endued with an infallible Spirit, and authorized with power to establish Gospel ordinances, is warrand enough for us, though there were no more. So that this argument of his is every way weak.
11. He addeth another Socinian argument §. 6. Pag. 273. saying, that it is contrary to the nature of Christian Religion, which is pure and spiritual, And why so? This washing with water, says he, was a legal rite Heb. 9:10. Answ. That under the Law there were several ritual and typical washings, is true; but that the baptism of water unto repentance, and in the name of the Father, Son and holy Ghost, was of the same nature, is not only false; but the asserting of it, is a manifest condemnation of John the Baptist, of Christ himself, and of his Apostles: John the Baptist had an express command for it; which needed not, if it had been of the same nature with the legal ritual washings: It is called the baptism of repentance, Mark. 1▪ 4. Luk. 3:3. Act. 19:4. which we read not said of the ritual washings under the Law. It had a strick connection with his doctrine, which was not legal: hence Peter saith Act. 10▪ verse. 37.— after the baptism, which John preached. Christ himself appointed it to be observed unto the end of the world, Mat. 28:19, 20. The Apostles, who were crying down the Law of ceremonies, did nevertheless constantly in all Churches practice this. And in their Epistles teach us, what excellent use and improvement, we are to make of it, as was seen above. All which saith, that it is a notorious untruth, to say that it is repugnant to a Gospel state. Nay the Apostle, even in that Epistle to the Hebrews, where he is showing the nullity of all the ceremonial rites used under the Law, now under the Gospel, asserteth the doctrine of baptisms, to be one of the foundations. Heb. 6:1, 2, And in these Epistles, where he speaketh most against the Ceremonial Law, as • o the Romans, Colossians and Galatians, he maketh honorable mention of baptism, and pointeth forth the noble advantages had thereby, and uses that should be made thereof. And shall we think, that when Peter said to the Jews, Act. 2:38.— Repent and be baptized everyone of you, in the name of Jesus Christ, for the remission of sins, he looked upon bap • isme as nothing else then as some of their legal washings? And would Christ have spoken so of it, as he doth Mark. 16:16. He that believeth and is baptized shall be saved ? But to show, that it is of the same nature with these, He saith, the mater is the same, the Author is the same : And the ends are the same, he thinks, because the end is but to signify inward purification by outward washing. Wherein his mistake is ma • ifest, for we have shown, that our baptism is instituted to be a sign and seal of ingrafting into Christ. Gal. 3:2. of Remission • f sins Mark 1: verse. 4. of Regeneration Tit. 3:5. of Adoption Gal. 3:26, 27. of Resurrection unto eternal life 1 Cor. 15:29. Rom. 6:5 And to point forth other duties towards members of the same body, Ephes. 4:5. 1 Cor. 12:12, 13, 14, 15. Can he demonstrate these of legal purifications? We value not his crying out, that we herein judaize, seeing it is a falsely grounded blasphemous reflection, injurious to Christ and his Apostles; and therefore we may bear it the more patiently.
12. He citeth next (stealing it from Socinus ) 1 Cor. 1:17. And thus argueth, If baptism with water were a Gospel institution, Paul would have been sent to administer it But he saith the contrary. Therefore. Ans. (1.) If Paul had not been sent to baptize, why would he have done it? He tells us, that he baptized even some at Corinth. But saith our Quaker Pag. 276. this was to comply with them in their weakness, as elsewhere he circumcised Timothy And if so why did he not also circumcise some of them, as he did Timothy? Did ever the Apostle Paul practice Jewish ceremonies among the Gentiles, such as these Corinthians were, to comply with them? Why was he then so offend • at Peter Gal. 2? Timothies mother was a Jewesse, and he circumcised him because of the Jews, which were in these quarters, Act. 16:1, 3. But hear what he saith of Titus Gal. 2:3, 4, 5. But neither Titus, who was with me, being a Greek, was compelled to be circumcised, and that because of false brethren unawares brought in who came in privily to spy out our liberty, which we have in Christ Jesus▪ that they might bring us into bondage. To whom we gave place, by subjection, no not for an hour, that the truth of the Gospel might • ontinue with you. (2.) Not only at Corinth did Paul baptize, but elsewhere also. Act. 16: verse. 15.33. And shall we think, that Paul would have done this, without a commission? (3.) These words therefore must not be simply, but comparatively understood; as if he had said, my principal business was not to baptize, but to preach the Gospel. See the like expressions Ier. 7▪ 22, 23. John. 15:22▪ 24. & Hos. 6:6. I desired mercy and not sacrifice, &c. To this our Quaker saith, It is added, and the knowledge of God, more then brunt offerings, and so brunt offerings are not excluded: But there is no such thing there. But that posterior expression learneth us, how to interpret the prior. And what says he to Christ's saying simply, goeye and learn what that meaneth, I will have mercy and not sacrifice, and that twice over Mat. 9, 13. & 12:7. and in neither of the places, addeth he the latter clause, must we therefore take his meaning to be simply this, that God would not have sacrifices, because he addeth not the explication? (4.) Why should Paul have said simply, that he was not sent to baptize? Was there any difference betwixt his commission, and the commission given to other Apostles, to whom the Preaching of the Gospel was principally committed, & baptizing as an accessory? Our Quaker answereth by saying. That though as to the preaching of the Gospel he was no less tied than others; Yet Christ did not require of him, that he should lead his Proselyts into Jewish ceremonies and baptisms howbeit such things were permitted unto and practiced by the rest among the Jewish Proselytes. But then it seemeth the other Apostles had another commission, than Paul had: and in their commission, they had power, to admit their Proselytes into the Jewish ceremonies: thus must his discourse run, if he speak sense; but he saw how odious this was and false; and therefore speaks of permission only granted to the rest, and that only among Jewish Proselytes; and yet neither hereby can he gain anything, for among the Jews, Paul was as condescending as any; for he circumcised Timothy, because of the Jews; and unto the Jews he became a Jew, that he might gain the Jews, 1 Cor. 9: verse. 20. See also what he did Act. 22. which occasioned all his after trouble: The answers, which he starteth and answereth Pag. 277. I meddle not with, satisfying myself with what is said.
13. Let us now see what he saith to our Arguments. To that taken from Christ's submitting himself unto Baptism Mat. 3:13. He saith, that Christ was also circumcised and yet it will not follow, that is therefore to be continued. Answer, That Christ was under the cerem • nial Law, we know: But this baptism was no part of the ceremonial Law, being but newly institute, and John receiving a special command from heaven to go about it; and if it had been a ceremonial rite, free for any to have used, why would the Jews have asked him, how it came to pass that he baptized, seeing he was neither Christ, nor Elias, nor that Prophet; John : 1:25? and why would the Jews have stood so mute at Christ's question, when he asked them, whether Johns bap • isme was of God, or of men? Mat. 21:35. Mark. 11:30. Luk. 20:4. And why would John have scrupled it, as he did, saying Mat. 3:14. I have need to be baptized of thee, and comest thou to me ? And Christ's answer verse. 15. Suffer it to be so now; for thus it becometh us to fulfil all righteousness, saith, that it was a divine institution; and that righteousness required his submission to it: but there was no divine institution, for it under the Law: therefore it must have been a Gospel institution and consequently a continueing institution, having such necessary ends and uses, as it hath: and Christ did this to consecrate our Baptism in his own person.
14. Unto that express command of Christ to his Apostles Mat. 28.19, He granteth all, supposing that it is not meaned of baptism with water, as not being expressly so called in the text; and remitteth the proof to us. Wherein he is beholden unto the Socinians, never man having the forehead to call this into question before them: But these things make it evident (1.) This is but an enlargement of a former commission, as to the Object, while as before they were limited to the house of Israel▪ now they are to go to all Nations; And before this we heard of their baptizeing with water, with Christ's warrand & authority, so as that it was accounted Christ's deed John. 4:1. & 3:26. (2.) It is joined here with discipling, disciple all nations baptizing them : and so was it formerly their way of making disciples among the Jews, they made and baptized disciples John. 4:1. (3.) Their constant after-practice declareth this to have been the meaning of the command. (4.) This is the proper acceptation and import of the word, and himself saith, that the propriety of Scripture words must not be forsaken, nor must we run to a figurative sense, unless necessity urge : Now there is no necessity apparent enforceing a figurative sense here: And all greek lexicons can tell us, that 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 signify washing with water. (5.) This is the constant acceptation of the word in Scripture, except in three or four places, where the circumstances enforce a metaphorical acceptation, which is not in the least apparent here, (6.) The word is taken in a threefold sense only, so far as I remember, in the N. Test. as, for baptism with water, for baptism with the holy Ghost, and for baptism with the cross Luk. 12:50. Now neit • er of these two last senses can be here admitted; for it cannot be meaned of baptism with the cross, as himself will grant: nor can it be meaned of Baptism with the holy Ghost, for these extraordinary gifts of the holy Ghost were not common to all the disciples: See Act. 8:16. nor had the Apostles power of bestowing these gifts upon the disciples; nor read we that ever they baptized any that way: We read of their laying on of hands, and of the holy Ghost's coming upon some then Actor. 8: and 19. but we read not of their baptizing with the holy Ghost,
15. But he hath reasons to the contrary 1. We must not depairt from the propriety of words, till necessity force us. Answ. This is for us, for we own the word in its proper sense: let him give us a more proper or usual sense, out of any or all Greek Authors; if he can. 2. The Baptism, which Christ commanded his disciples, was one baptism, Christ's own baptism: but that was not baptism by water, as is proved. Answ. (1.) If he thinketh, that one Baptism only is to be called Christ's baptism, What will he say to that Luk 12:50. But I have a baptism to be baptized with, and how am I straitened till it be accomplished ? I think this must be it; for this was every way peculiar unto Christ, and to none else: and what will then become of all his former discourse? (2.) We have shown, that that one baptism Ephes. 4:5. is only to be understood of the baptism, we speak of; for no other was common to all professors, no other was a fit argument for unity and concord; and so no other could suite the Apostles scope there. (3.) All the three sorts of baptisms are Christ's, in several senses: That baptism of the cross, was his; because he alone, in a p • culiar manner, was to be baptized therewith: the share that others were to get thereof Mark. 10: v. 39. was but little, in comparision with what he was to suffer. Baptizing with the holy Ghost was his, because he was to bestow and pour out these gifts, as the anointed and crowned King Ephes. 4:8, 11. &c. Baptism with water was his also, as being instituted by him. So that this man's argueing is a manifest fallacy. 3. The Baptism enjoined to his disciples, was such, as whoever were thereby baptized, did put on Christ, But this cannot be said of Baptism with water. Answ. All who are baptized with the bap • isme of water, without the inward grace, have put on Christ by profession: All who are baptized with water, having the inward grace required, have put on Christ in truth and in deed. 4. The baptism that Christ enjoined his disciples, was not John's baptism; but the baptism of water was John's. Answ. It was the same with John's, as to the substance, as our Divines show against the Papists; and our Quaker, inadvertently, to destroy his own argument, proveth this Pag. 27 • . yet he tells us there, that 〈 in non-Latin alphabet 〉 is in nomen, not in nomine, and the name of the Lord, in Scripture, signifieth his power and virtue Psal. 54:3. Cant. 1:3. Prov 18 10. And so the Apostles did baptize unto this name and power, as appeareth from that word, as many of you, as are baptized, have put on Christ. Answ. By this he tacitly condemneth our manner of baptizing in the name of the Father &c. but in vain; for the name of the Lord doth in Scripture signify not only his power, but all that whereby he maketh himself known; but here, to be baptized in the name, or into the name, can import nothing else, then to dedicate unto God, Father, Son and holy Ghost, as is clear from that expression of Paul's 1: Cor. 1:13. were ye baptized in the name, or into the nam • of Paul ? That is, were ye in baptism consecrated unto him, as your Lord and master? The meaning cannot be, were ye baptized into his power and virtue? Nor doth that word, which he citeth, evince any such thing, for though the putting on of Christ doth not necessarily follow the outward wash • ng with water, unless we mean only an outward profession; yet it necessarily followeth the right receiving of this ordinance, according to Christ's Institution; for all such as have true faith (and to none else doth baptism seal the great things promised) do in baptism solemnl • and formally put on Christ. And knoweth he not, that 〈 in non-Latin alphabet 〉 is oft put for 〈 in non-Latin alphabet 〉 ? see Mark. • :1. & 13:16. & 5:34. Act. 2:31. Mark. 1:9. in Jordan, will he have this to be into the power of Jordan ? But further to show, that these words in the name of the Father &c. import no form of words to be used, at the celebration of baptism, he saith Pag. 280. that this is not mentioned, in the Acts, where the Apostles baptizeing is mentioned. Answ. And what then? will it follow, that they never used that manner, because it is not, in so many words, expressed? How will he prove this Consequence? He addeth, It is said of some Act. 8:16. & 19:5▪ that they were baptized in the name of Jesus. Answ. He hath this also from Socinus, but without any advantage; for these that were baptized, in the name of the Lord Jesus, were virtually baptized in the name of the Father, of the Son, and of the holy Ghost: Luk is not speaking of the manner and form of their baptism, but only showing, that though they had been baptized and received as Christ's disciples▪ yet they were not as yet made partakers of the extraordinary gifts of the holy Ghost; which, by the way, destroyeth the ground formerly laid down by our Quaker ; for we see some baptized in the name of the Lord Jesus, and consequently with his baptism; who yet were not baptized with the holy Ghost, and with fire, as the Apostles were, on the day of Pentecost. And further, our Divines against the Papists, Anabaptists & Socinians, evince that that baptism mentioned Act. 19:5. was not administered by Paul. He, saith next, that baptism in the Spirit is here meaned: But what doth that import? It importeth to reach the hearts and soften them, saith he, Ans. That was not the work of the Apostles, nor of men: the Spirit of God alone could do that. He saith further. That men can do it instrumentally. Answ. This is true, but nothing to the purpose, unless to make Christ tautologize; for that was sufficiently expressed in that word, Teach, or disciple all nations. And to what end should Christ have said the same thing over again? Where ever readeth he, that the Apostles are said to baptize with the Holy Ghost?
16. To the argument taken from the constant practice of the Apostles, he answereth Pag. 281. §. 9. That the contrary is made out by Paul's example : And yet Paul baptized both at Corinth & else where: & that he baptized not moe at Corinth, is nothing; for what he did not, another did; & seeing there were others that went about that work, he minded that, which was more painful. And by this constant practice of all the Apostles, we are confirmed, as we said, of the meaning of their commission Mat. 28:19. for they did it by virtue of that commission; or by virtue of no commission: If they had no commission, how could they be approven in it? They might have done it, says he, by permission for a time, seeing they were in use of it b • fore Christ's death; & because the people, being educated in, were used with these, outward ceremonies; as they used circumcision, & other legal purifications, for a time Ans. (1.) He thinks that his may be will strongly evince a must be. (2.) we shown above, that what they did in this, before Christ's death, was not by mere permission, though he & his Fathers the Socinians think so. (3.) If this practice had been only among the converted Jews, his supposition would have some color; but it being, also among the Gentiles, amongst whom the Apostles would bring in no such ceremonies; but only desired, that they might for a time abstain from things offered to idols, and from blood, & from strangled Act. 15. which restraint Paul t • ok off in his Epistle to the Corinthians, his supposal is utterly destitute of reason; for we hear not of their circumciseing the Gentiles, but much to the contrary. He addeth; That it is no absurdity to say, they did not then understand the meaning of their commission; as they did not, in respect of teaching the Gentiles. Ans But though at the the first, they did not fully comply with that meaning of the enlairging of their commission; Yet afterward they came to understand it fully: But when came they to understand baptism other ways? It seemeth, neither they, nor any of the Churches understood this matter till of late, that the Quakers arose; for we hear not this sense put upon the words, even by Socinus himself, which this Quaker mentioneth; And as for that word of Peter, it giveth no countenance hereunto, as we shown: Yet he addeth some probable ground of their mistake. The Cheife of them had been John's disciples, and keeped a venerable esteem of John's Baptism, and so took Christ's spiritual baptism, for John's baptizing with water. Answ. Strange confidence; Will he tell us, who these chief were? Where is there any color or probability for this consequence? What Quakers cannot do with reason, they must do, with confident and bold lies.
17. To that of Peters baptizing of Cornelius and his company, even after they had received the extraordinary gifts of the holy Ghost Act. 10:47, 48. he replieth That this will only prove that Peter did for that time baptize them. Ans. Yes it will also prove, that there was a baptism with water in use, beside the baptism with the holy Ghost: & it will also prove, that Peter had an eye to the commission, when he saith, can any man forbid water, that these should not be baptized, which have received the holy Ghost, as well as we ? For thereby he evinced their right to the Ordinance of baptism, because it was manifest they were disciples, by receiving of the holy Ghost. Next he says, These words, and he commanded them to be baptized, p • ove only a fact, but no right; and prove not, this to be a permanent institution. Ans. How intolerable is this, that these Quakers must condemn Peter's fact, as being without warrand, when all the rest of the Apostles approved of it, in the next Chapter? And Peter there giveth the reason for what he did, saying verse. 1 • .— what was I, that I could withstand God? Importing that he durst do no other ways, then he did, for as much as he saw, God had given them the like gift, as he did unto the Apostles? And when the rest heard these things, they held their peace and glorified God, saying then hath God also to the Gentiles granted repentance unto life verse. 18. But our Quaker will not for all this hold his peace; bu • will condemn Peter, and all the Apostles, for company; because they rested satisfied with what Peter had done. We do not from this one single passage, prove the permanency of this Institution. But when we have the practice of all the Apostles, together with the command of Jesus Christ, and that with a promise, that he will be with his servants, in this and the rest of their ministerial work, unto the end of world; we think they must have an hard forehead, who dar call this lasting Institution into question. He addeth, why should this fact of Peter more prove the permanency of baptism, than his compelling (which yet is more than a command) the Gentiles to be circumcised: when he did this to Cornelius, the common opinion was, that the Gentiles should be circumcised. Ans. Where readeth he, that Peter compelled the Gentiles to be circumcised? That failing of his Gal. 2:12. will not prove this much; and this was also after the unanimous resolution of the Apostles and Elders at Jerusalem, Act. 15. • not to put the burden of circumcision, & other Jewish ceremonies, (beside the few excepted, for avoiding of Scandal) upon the neck of the Gentiles. And though this calumny of the Quakers had some ground, Yet the difference betwixt the one practice & the other is great: Christ by his death did break down the middle wall of partition, & so put an end to the Jewish ceremonies; but he did not so with his own Gospel Institutions; but rather confirmed them. Where readeth he, that at that time, when Cornelius was baptized, it was the common opinion, that the Gentiles should be circumcised? And how came it, that Peter did not circumcise Cornelius, if that was the common opinion? But we must take dreams for reasons from Quakers : For it is much, that they will give anything like a reason, though it be but a reason with a rag, and sometimes worse.
18. Against the native signification of the word 〈 in non-Latin alphabet 〉 , I wash with water, he giveth in his exceptions Pag. 283. § 10. & saith. That baptism with water was in use among the Jews, before John's days, as Paulus Riccius witnesseth, and so that ceremony gote the name from the nature of the thing. Ans. Though all this were true, it will be but a confirmation of this native signification of the word: And he and his Paulus Riccius both, will have enough to do, to make it but probable, that baptism was in use among the Jews, before John the Baptist's days; for as for the Jewish writings, the eldest whereof come not near to John's days, we owe them no faith, their design being the same with the Quakers design, to wit, to destroy Christianity, the foundation of which was laid by Rabbi Iehuda Hakkadosh, about the year 190. or 200. when he wrote the Misnaioth or Jewish Alcoran, He addeth, Christ and his Apostles give these terms a more spiritual signification. Ans. That the word is sometimes taken figuratively, as when we read of baptizeing with the holy Ghost, and with fire, we know; as we read also of circumcision of the heart, will he therefore interpret the Law, concerning Circumcision of the heart, excluding the outward circumcision of the foreskin of the flesh? Why hath he forgoten his own axiom, granted by all, mentioned Pag 278. that the propriety of the word should not be forsaken, nor a figurative sense admitted, unless necessity compel ? May not this serve to convince him, that we must hold by the proper signification of the word, and reject his figurative, till he demonstrate the necessity. He addeth, if we hold to the etymology of the word, we must dip in baptism. Ans. Whether we baptize by dipping or sprinkling, it is all alike to him; for neither will please him, and either will prove that baptism is with water: Neither doth the word always signify washing by dipping, in the N. T. see Mark. 7:4. Heb. 9:10. 1 Cor. 10:2. Act. 9:11, 18. As for John 3:5. I shall not urge it, and so pass what he saith to it. And what followeth, is either little or nothing to the purpose, or is answered already: And as to the baptizing of Infants, we need not be at pains to prove this to him, who denieth all baptism, whether of Infants, or of old Persons. And so we come to hear what he saith of the Lord's Supper, against which he also fighteth.
CHAP. XXVII. Of the Lord's Supper.
1. WE have seen this Mans weak reasons, and strong rage, against the Institution of Baptism, And must have a little more patience, and hear the like against the Lord's Supper. Such is their malice against all the Ordinances of Jesus Christ, that nothing will satisfy them, but a total extirpation of them all, without exception of any; and such is their enmity against Christ, that they will have every memorial of him quite taken away, that there might nothing remain, to discriminate us from Pagans; And indeed if their Principles prevail, all Christianity is overturned, and manifest Paganism is introduced. Christ did institute a Supper to be religiously observed, in remembrance of himself; and these men will not be satisfied to take away Baptism, the engadging and honorable badge of Christians; but they must have the ordinance of the Supper of our Lord also quite Cashiered; that by time, when this lasting memorial is removed, people may be more easily induced to renunce all Christianity, and persuaded to embrace Paganism. And thus they have sucked-in the venom of some of old, who were against all Sacraments, such as the Ascothyptoe, Messalians, Acephali, Henry Nicolas, the Father of the family of love, Swenckfeldus, and Almaricus, the first broacher of the Seculum Spiritus S. wherein there was to be no use of Sacraments. And they are, in this, worse then the Antichristian Socinians, who, though they destroy the principal end of these Sacraments, viz. to be sealing and confirming ordinances, owneing them only for outward professions of faith and thanksgiving; yet keep up something of the practice: but these our Quakers would take away both name and thing; and the thing itself with all its uses and ends; that so nothing might stand in their way, while posting towards Paganism.
2. But whatever these Desperadoes say; we must hold for a sure truth. That our Lord Jesus, in the night wherein he was betrayed, instituted the Sacrament of his body and blood, called the Lord's Supper, to be observed in his Church, unto the end of the world, for the perpetual remembrance of the Sacrifice of himself, in his death; the sealing all benefits thereof unto true believers; their spiritual nourishment and growth in him: their engadgment in and to all duties, which they owe unto him: and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body 1 Cor. 11:23, to 26. and 10:16, 17, 21. and 12:13. For therein, by giving and receiving bread and wine, according to the appointment of Jesus Christ, his death is shown forth, and they that worthily communicate, feed upon his body and blood, to their spiritual nourishment and growth in grace Mat. 26:26, 27, 28. 1 Cor. 11:23, 24, 25, 26. have their Union and Communion with him Confirmed 1 Cor. 10:15. Testifie and Renew their Thankfulness 1 Cor. 11:24, 25, 26. and Engagement to God 1 Cor. 10: v. 14, 15, 16, 21. and their Mutual Love & Fellowshipe each with other, as members of the same mystical body 1 Cor. 10:17. And though the body and blood of Christ be not Corporally or Carnally present in, with, or under the outward Elements of bread and wine Act. 3:21. yet they are spiritually present to the Faith of the Receiver, no less truly and really, then the elements themselves are to their outward senses Mat. 26:26, 28. And they that worthily Communicate in this Ordinance, do therein feed upon the body and blood of Christ, not after a Corporal and Carnal, but in a Spiritual manner, yet truly and really 1 Cor. 11:24,—29. while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death 1 Cor. 10:16, Therefore, as upon the one hand, we must reject all Corruptions of, & corrupt opinions concerning this Ordinance; such as the Popish sacrifice of the Mass, a most abominable device, injurious to Christ's one, only sacrifice, the alone propitiation for all the sins of the elect Heb. 7: v. 23, 24, 27. & 10:11, 12, 14, 18. for in this Sacrament Christ is not offered up to his Father; nor any real sacrifice made at all, for the remission of the sins of quick or dead Heb. 9:22.25, 26, 28. but only a Commemoration of that one offering up of himself▪ by himself, upon the cross, once for all; and a Spiritual Oblation of all spiritual praise unto God for the same, 1 Cor. 11:24, 25, 26. Mat. 26:26, 27. As also private masses, or receiving this sacrament by a Priest, or any other alone 1 Cor. 10▪ 6, And the denial of the Cup to the people Mark 14:23. 1 Cor. 11:25, 26, 27, 28, 29. Worshiping the Elements, the Lifting them up, or Carrying them about for Adoration, and the Reserving them for any pretended religious use, they being all contrary to the nature of this Sacrament, and to the Institution of Christ Mat. 15:9. As also the doctrine, which maintaineth a change of the Substance of bread and wine, into the substance of Christ's body and blood (commonly called Transubstantiation) by consecration of a Priest, or by any other way; as being repugnant not to Scripture alone, but even to Common sense and Reason, and overthrowing the Nature of the Sacrament, and hath been and is the cause of manifold Superstitions; yea, of gross Idolatries Act. 3:21, with 1 Cor. 11:24.25, 26. Luk. 24:6, 39. for though the outward Elements here duly set apart to the uses ordained by Christ▪ have such Relation to him crucified, as that truly, yet Sacramentally only, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ Mat. 26:26, 27, 28. Yet in Substance and Nature, they still remain truly and only bread and wine: as they were before 1 Cor. 11:26, 27, 28. Mat. 26, 29. As, I say, we must reject these errors about this Ordinance, So upon the other hand, we must own the right manner of its Administration, according to Christ's appointment, which is, that his Ministers Declare his word of Institution to the people, Pray and Bless the element of bread and wine, & thereby set them apart from a common to a holy Use; and Take and Break the bread; take the Cup, and (they communicating also themselves) give both to the communicants Mat. 26:26, 27, 28, Mark 14:22, 23, 24. Luk ▪ 22:19, 20. with 1 Cor. 11:23, 24, 25 26▪ but to none, who are not then present in the Congregation Act. 20:7. 1 Cor. 11:20. and the Communicants are, by the same appointment, to take and eat the Bread, and to drink the Wine, in thankful Remembrance, that the body of Christ was broken and given, and his blood shed for them 1 Cor. 11: v. 23, 24. Mat 26: v. 26, 27, 28. Mark 14:22, 23, 24. Luk. 22:19, 20, And mind the right way of approaching, both as to Preparation before, & in the time of Administration, and after: all which is plainly set down, in the Larger Catechism Quaest 171, 174, 175. And withal remember, that although ignorant & wicked men receive the outward Elements, in this Sacrament; yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot without great sin against Christ, while they remain such, partake of these holy mysteries 1 Cor. 11:27, 28, 29. 2 Cor. 6:14, 15, 16. may and ought, notwithstanding of their profession of the faith, and desire to come to the Lord's Supper, be keeped from this sacrament by the power, which Christ hath left in his Church 1 Cor. 11:27. to the end Mat. 7:9. 1 Cor. 5. Iud. v. 23. 1 Tim. 5:22. until they receive instruction, and manifest their reformation 2 Cor. 1:7 Withall it would be remembered, that this Sacrament and baptism, though they agree in these things, that the Author of both is God Mat. 28: v. 19. 1 Cor. 11:23. the spiritual part of both is Christ and his benefits Rom. 6:3, 4. 1 Cor. 10: v. 16. both are seals of the same Covenant Rom. 4: v. 11. with Col. 2: verse. 11, 12. Mat. 26:27, 28. both are to be dispensed by Ministers of the Gospel, & by none other John 1:33. Mat. 28:19. 1 Cor. 11:23. & 4:1, 2. Heb. 5:4. and to be continued in the Church of Christ, until his second coming Mat. 28:19, 20. 1 Cor. 11:26. Yet they differ, in that Baptism is to be administered but once with water, to be a seal & sign of our regeneration & ingrafting into Christ Mat. 3:11. Tit. 3:. v. 5: Gal. 3▪ 27. and that even to infants Gen. 17:7, 9▪ Act. 2:38, 39. 2 Cor. 7:14. Whereas the Lord's supper is to be administrated often, in the Elements of bread and wine, to represent and exhibit Christ, as spiritual nourishment to the soul 1 Cor. 11:23, to 26 & to confirm our continuance and growth in him 1 Cor. • 0:16. and that only to such, as are of years & ability to examine themselves 1 Cor. 11: verse 28, 29.
3. This short account, out of our Confession of Faith, and larger Catechism of this mater, I thought fit to premise, that all may see, what that doctrine is, which we own, and these men oppose; And all may see the desperate wickedness of these Sacrilegious Anti Christians, who labor thus desperately to deprive the Church and people of God of all the soul quickening and soul strengthening and comforting Ordinences, which Christ, out of great love to his redeemed people, hath graciously instituted, for establishing and building them up in their most holy faith. What gracious soul, that hath ever tasted of the sweet Refreshing, and soul-rejoicing Communications of grace and love, from the God of all grace and love, in this special Ordinance, can endure to hear these Soul-murderers thus bereaving the people of the Lord of the means of their sweetest feasts? These deluded deceivers talk much of their Experiences, which yet are but the delusory gratifications of their blinded imaginations, and the workings of the Prince of darkness, tickling their fanci • s, and complying with their blinded minds and corrupt humores; and hereby draw strength and confirmation to their abominable errors and practices, and are more deeply rooted and fixed in the same, howbeit contrary to the divine light of the Word of God▪ to the very light of Nature and pure Reason, and to all the true experiences of the holy and upright walkers with God; and are more fortified and animated in their rage and opposition to all the ways of God. And sure I am, the Saints of God, though they will not with such a pharisaical & frothy ostentation, talk of their enjoyments, as these wicked deceivers do, on all occasions, to set forward the desperate designs of the Devil in them and by them; yet know what rich incomes of Joy unspeakable and full of glory, of Strength and Encouragment in the ways of the Lord, of Peace & Serenity of soul, of Light and Consolation, satisfying all their desires, and making their souls to run over; and all this in compliance and harmony with the word, & for a verification and accomplisment of the rich promises of the New Covenant, ordered in all things and sure, and confirmation of the truth and reality of the workings of the grace of God in their soul, where • y they were to their own feeling sealed with that holy Spirit of promise, which is the earnest of their inheritance, until the redemption of the purchased possession, unto the praise of his glory, they have had in this Ordinance, Melting their hearts with true tenderness and godly sorrow, and Kniting their souls more firmly in love to God in Christ, and Engaging them to run the ways of the Lord with all cheerfulness, enlargedness of heart, and delecta • ion; and to Strive against the enemies of the glory of God, and of their salvation, whether within or without, with more courage, alacrity and resolution of soul; So that, I am persuaded, they will upon this very account, detest and abominate t • ese coworkers with Satan? and find themselves called of God, for his glory & their own security, to remove far from their tents, who drive such a desperate and hellish design against heaven, and against all the Interests of Jesus Christ, their Lord and Savior.
4. These desperate Despisers of the goodness and condescensions of love, & malacious Opposers of all the ways of God▪ in manifest mockage, substitute our ordinary repasts, in the room of this soul-feeding Ordinance, for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. (as Mr Stalham citeth him in his book) for the sake of such, who are lost in this thing, & troubled in mind concerning it, what I have received of the Lord, that I shall declare unto you, which all shall witness to which come to partake thereof, as the truth is in Jesus Christ. If you intend to sup with the Lord, or show the Lord's death till he come, let your eating and drinking, so oft as you do it be in remembrance of him, and in his fear, that at death you may witness to the lust and excess &c. And Pag. 43. he said, this was to be done, at all seasons when they eat and drank and Pag. • 4. that the Lord commanded his disciples in eating and drinking to show forth his death till he come, to avoid excess, and becomeing reprobates in the faith. Is not t • is a sufficient discovery of the Spirit, that acteth them?
5, Let us now come to examine what this our Quaker saith, in this matter: and passing his intrade, wherein, after his manner, he upbraideth all with their ignorance of this mystery, as if they only were admitted to the secrets of God, and acquainted with the mysteries, hid from all the generations of the Christian Ch • rch: we come to the answer he giveth to that question, what is that body which we eat, and that blood which we drink ? which is this Pag. 288. It is says he, That celestial seed, that divine and spiritual substance, of which we spoke. Thes. 5. & 6. that vehicle or spiritual body of Christ, whereby he communicateth life and salvation, to all that believe in and receive him, by which also man obtaineth communion with God. To which we need say noth • ng here, having fully discovered above Chap. X. what this Seed, Substance, and Vehicle is, in their judgment, to wit, nothing but what is in every Son of Adam, as he come • th into the world; the dim light of a natural conscience, and of a reasonable soul, having some dark notions of a God, and of some principles of morality, without the least imagination or apprehension of any of the ways of the grace of God, revealed in the Gospel; yea which hath a native and inbred enmity at, and antipathy against the mysteries of love and grace, manifested in the Gospel. This, this is the Quakers Christ, the Food of their souls, the Substance, whereupon they feed: this is all that true bread, which they have to eat. And while he calleth it a substance, he joineth with the old Heracleonites, who said, th • t man was composed of a Body, of a Soul, and of a third Substance. And the hearkening unto and believing this Natural thing, which is in all • eathens and Pagans, & receiving its light, is all their Feast, and all the means of Communion, which they have, or expect to have, with God: so that it is sufficiently manifest, that the hieght of their Religion is moralized Paganism. And yet he dar say, that • his is confirmed John 6. from v. 32. to the end. And thereby give us to understand, that they acknowledge no other true bread, which the Father giveth from heaven, but this which all Turks and Pagans have. This is their Jesus, and their Bread of God, that came down from heaven; and this is the only thing, that giveth them life, so that they shall never hunger, nor thirst; They are given of the Father to this thing, and by this will they be raised up at the last day: when they hearken to this, then they are taught of God, and have learned of the Father, according to the writings of the Prophets: yea if they but believe this, they have everlasting life; for this is their Bread of life; whereof if they eat, they shall not die, but live forever: this is, with them, the flesh, that was given for the life of the world; this is all the flesh they eat, and all the blood they drink; and thus they dwell in Christ; and Christ in them. O what a desperate delusion is this? What a wonder is it, that men, who believe they have immortal souls, and have ever heard of the Gospel, dar thus speak, and metamorphose the whole Gospel into pure Paganism? This, sure, must be a more than ordinary judicial stroke of blindness, delusion, of a reprobate mind, and of a perverse Spirit, with which these men are manifestly plagued; and the Devil must have an extraordinary power in them and over them, acting and driveing them at this rate of heathenish opposition, and profane paganish contradiction to the ways of grace.
6. He goeth on notwithstanding Pag. 289. and will needs have this to be all that, which Christ there speaketh of, because all these things cannot agree to that body which was borne of the virgins Mary, which came not down from heaven. As if their corrupt light of Nature could be said to come down from heaven: and as if Christ were not there speaking of himself, as God-man, Jehovah's servant, and the Mediator betwixt God and man: And as if we were with these carnal Capernaites dreaming of eating the flesh of Christ, with our bodily teeth: Or as if there were no other way of feeding upon Christ, but this Paganish way of living by the light of nature. But if this be all, to what end is faith in Christ called for verse. 35? And what necessity is there of God's divine teaching and drawing unto this, verse. 44:45, 65? Yet the man tells us, that all these great things do agree to this light and seed, of which John testifieth Chap. 1. that it is the light of men, and life of the world. Imagining, that this is nothing else, but what is in every Pagan, as he cometh into the world, a Paganish fancy and dream, yea a devilish delusion; as we have shown above Chap. X. And according to his former doctrine, he tells us, how all this salvation is brought about, This spiritual light and seed (says he) as it getteth room to rise up in man's heart, it is bread to the hungry soul, which was dead and buried in the lusts of the world, and is now revived, as it tasteth this heavenly bread; and such as are partakers of this, are said to come to Christ; nor can any enjoy this bread, but by coming to Christ, and believing in the manifestation of his ligh • in the heart, by receiving and believing in which, communion of the body and bread is known. That is, The Pagan hath the light of nature within him, and if he will not with his wickedness smother it, but give way to it, it is heavenly bread, that came down from heaven, and giveth life to him: And if he but taste of this, by hearkening to it, he is a believer in Christ; and by believing the dark dictates, and manifestations of this glimmering light of nature, he hath communion with God, with Christ, with Christ's body and bread: And what should more? He is a saved m • n, & a brave Christian; though he knoweth not so much of Christ, as the Devil doth: He is feasted at this banquet of love, Christ is in him, and he is in Christ, though he never heard of the Name of Christ, let be of his Death and Sufferings, Resurrection, Ascension, and Sitting at the Fathers right hand, and living forever; Nay, nor never knew, or heard of a Covenant of works, let be of a Covenant of grace, or anything belonging to the grace of God. Are not our Quakers now brave Pagan-preachers? And is their Religion anything but pure Paganism? K • ow they any other Gospel? O how Paganish and Hellish is this light, that is within them! I • is not sure the light of nature; but it is hellish darkness, that hath exstinguished even that.
7. He rageth a • the same rate of madness Pag. 290. telling us, that as Christ had an outward and visible body, or temple, which had its original from the virgins Mary, so he had a spiritual body by which he revealed himself to the sones of Men in all ages; and by which they were made partakers of eternal life, and had communion with God and with Christ. Then by this spiritual body, he revealed himself to the worshipers of Baal Zebub, Baal Peor, Bel, Dagon, Astaroth, Adrammelech, Chemosh, Nisroch, to the Phoenicians, that sacrificed yearly young infants to Saturn, or to the Devil rather, and practiced Sodomy in the temple of Venus, and to all Paganish Idolaters▪ who worshiped Sun, Moon, Serpents, Trees, Fire, Earth, Water. Winds Jupiter, Apollo, Venus, Mars, Hercules, &c. even to such as did prostitute their Daughters in honor of Venus, and their Wives and Sisters; and did many other unnatural brutalities; and by this body spiritual of Christ, which was within them, they were made partakers of Eternal life, and had communion with God and with Christ: is not this excellent Christianity? And he thinks that by this Adam, Seth, Enoch and all the Patriarchs and Prophets, were nourished; and that this was all that, which was shadowed forth by the types under the law: And thus all Religion, through all the ages of the Church, was but Nature; And consequently was more pure among the heathen Idolaters, than among the people of Israel, where it was so hid and obscured with so may types, and covered with so many dark vails, that, as he saith, the Jews, even some of Christ's own disciples, did not understand Christ speaking of it. What a perversion is here of all the doctrine of grace, from the beginning; and an overturning of the Faith and Religion of all the ancient and renowned Patriarchs, Prophets and People of God? But as concerning this Spiritual body and blood of Christ, what meaneth he thereby? Had Christ two bodies? One Carnal and another Spiritual? and if we have two such bodies too, what difference betwixt Him and us? where is that body of his today, which they call Carnal? Hath he both these bodies, now in heaven? or only the Spiritual body? if only this; what shall then become of his Resurrection and Ascension? was this Spiritual body of the seed of Abraham and of David? Thus at one blow, they deny the Christ of God, and overturn all Christianity.
8. And as if he had not yet given us a clear enough discovery of his paganish Religion, he Pag. 292. §. 3. in answer to this question, How is man made a partaker of this, and nourished by it? He saith, Know this light, manifesting thine iniquities, opening up thy barrenness, nakedness and emptiness, is that body, whereof thou must partake, and by which thou must be nourished—and as this small seed of righteousness ariseth in thee, and is suffered to come to the birth, that new substantial birth is naturally fed and nourished with this Spiritual body. That is, this dim light of Nature, which is in all Pagans, is the body of Christ, the Spiritual body, by which we must all be nourished unto eternal life; for it is a seed of righteousness; and if we will but give way to it, it will become a new substantial birth, and be naturally nourished of itself: and so Nature is the seed of the new birth, and is the new birth itself, and is all the Spiritual nourishment, whereupon it liveth. Is it any wonder, that these say much of this light, which is all their grace, and all their Christianity? We pity such as sacrificed their children to the Devil: And what shall we think of them, who thus sacrifice their souls unto this Goddess, blind Nature? This is Religion for the Devils indeed. And this man may go to hell and preach this Gospel: And say to • eelzebub, the Prince, and to all his associates. O poor Devils, know ye not, that light within you manifesting your iniquites, and opening up to you your nakedness, barrenness and emptiness, is the Spiritual body of Christ, and is a seed of righteousness, a measure of that divine light and seed, with which Christ is clothed, and whereby he is testifying unto you, that you may be quiet, and suffer it to come to the birth, the new substantial birth, that you may eat his body and drink his blood, and so have communion with the Father and with his Son. Can the Quakers Religion bring us no greater length, then to the state of Devils? And yet he goeth on Pag. 292. blasphemou • y applying what is said John. 6. of Christ, to this Light, whereof even Devils are sha • ers; and tells us, that by our common participation of this, we have communion one with another, according to that 1 Cor. 10:17. And shall our fellowshipe be with the Devils, and with all • hat partake of this Light? O miserable fellowshipe? What more? He hath the confidence to tell us, that this is the true and spiritual supper of the Lord, whereof we are made partakers, by hearing Christ's voice and opening to him Revel. 3:20. But this Christ, that speaketh Revel. 3:20. standeth without, and is not yet within. But the Christ, he talks of, is within already, and was within since our very birth: know these men no shame? Have they no faith of a God? How cometh it then, that they dar thus mock? But as if we had not yet enough, we must hear more, The Supper of the Lord is really & truly possessed, saith he, whensoever the s • ul introverts to this Light, and partaketh of this celestial life, whereby the inner man is nourished: and this believers enjoy at all times, but especially when they meet together, to wait upon God. Thus is all Christianity, and the most profitable and solemn exercises of our Religion turned over to Paganism. If a man but reflect and take notice of the dictates of something, which is within every man, he is introverted, and he is supping with the Lord, and feasting on celestial cheare. But can no man tell me, Whether the Devil can introvert, or not? He hath a Light and an Understanding, and I suppose knoweth more, even as to what is right and what is wrong, than Pagans do: can he not reflect upon this light? If he can, he is a guest at the Quakers supper, and tasteth and eateth of their dainties. But it is like, the Devil cannot introvert, because he cannot abstract from all cogitations and imaginations, and therefore, it is peculiar to man: And can men, when they please, cast themselves into such trances and ecstasies, if they may be so called, where not only the outward senses are still, but even the understanding ceaseth from work, without the help of Satan, and a strong imagination?
9. After he hath explained, as well as he could, his meaning, he would fain make us believe §. 4. Pag. 292. that all the controversies, that have been and are this day about this Sacrament, (in relateing of which he is pleased to spend many words, little worth the noticeing) have arisen from the mant of this spiritual knowledge. And indeed, I must confess, if the Quakers opinion be embraced, all our controversies about this mater shall cease; nay I think, we shall then have no more controversy with Pagans, not only about this, but about no point of Christianity, but shall give all up • o Pagans; and at once condemn all that the worthies of old wrote in defense of Christianity against the Pagans; yea and admit of no glosses or senses of the Scripture, but what Pagans can give. If this be the way of ending controversies among Christians, it shall not be very displeasing unto the Devil, for thereby he shall come into full possession of all. But our Lord Jesus shall reign, whether Quakers and Devils will, or not: If our Quakers shall think it of their advantage, to write Comments on any of Paul's Epistles, or on the New Testament, it will sure bear the title, of Paul •• Paganizans, Mattheus, Marcus, Lucas, Johannes, Jacobus, Judas or Petrus Paganizans And so also as to the Old Testament : but their und • rvalueing of them will prevent this: And yet out of their writings, some such thing might be made.
10. He must now come to destroy this Ordinance, if he can; and therefore he first speaketh something of a Relation Pag. 295, §. 5. &c. because he knoweth, we maintain a spiritual Relation and sacramental Union, between the sign and the thing signified, so as the names and effects of the one; are attributed to the other; as we find Circumcision called, the Covenant Gen. 1 • : v. 10. Christ, the Passover 1 Cor. 5:7. so the bread in this Sacrament, is said to be Christ's body; and the cup, his blood of the new Covenant Mat. 26:27, 28. or the New Testament in his blood 1 Cor. 11:25. And for this end he telleth us, that a special and necessary relation is, where two things are so connected, and united either of their own nature, or by a divine command, that the one cannot be possessed at least, (I think he would have said ordinarily, because of what followeth,) though it may be extraordinarily without the other. And among other instances to clear this, he giveth this, as sensation of the presence of God hath a necessary respect unto meeting together by virtue of a divine command, because of his promise. As if a promise and a divine command were all one; and as if God's presence, and the sensation of his presence were one and the same: But to the thing in hand. We grant there is such a Relation betwixt the eating and drinking in this Sacrament, after the manner appointed by Christ, and t • e participation of Christ and his benefits, that whoever doth the one, shall enjoy the other; but I dar not say, that none shall enjoy the thing signified, but such as partake of the elements; (which is the thing, he would hinte) and that because of the very instance he hath brought; for I dar not say (and it may be, he will be of my mind here) that none shall enjoy the sensation (let me use his words) of the presence of God, but such as meet together: And that other instance, which he adduceth, of God's giving according to his promise, to such as ask, confirmeth me in this; for God many times preventeth our seeking: other instances might be adduced, but these two, which himself hath adduced, are enough to clear the matter.
11. How proveth he, that the participation of the body and blood of Christ hath no such Relation, to the breaking and eating of bread, and drinking of wine, in this Ordinance? This relation (saith he Pag. 296) either would come from the nature of the thing, or from some divine precept. Answ. There are other ways; such as a Promise, (which is different from a precept) and divine Institution, virtually including a promise: And because he taketh no notice of these ways, his whole discourse is to no purpose; for we grant, there is no Relation here flowing from the nature of the thing: And we see not what way a precept hath any efficacy to the making of such a Relation. It is not because God hath commanded us to be holy, that therefore, such as are holy shall see God's face; but because of a promise. What will he now do? his light hath confounded him, so as he knoweth not what he saith. But, howbeit a precept hath no interest here, while speaking of his Relation; Yet least he boast, as supposing, we could not maintain, that there was a command for the use of this ordinance, we must see What he saith here. If there were any such precept, saith he, it should be found there, where the institution is. Which is very true, for the very Institution hath the force of a command, though there were no more. Matthew and Mark, saith he, mentione no command, and Luk only saith, this do in remembrance of me, Answ. Here is an express command mentioned by Luk, and what needeth more? The Institution, say I, hath the force of a command; and that the Apostles after practice declared; and the practice of the primitive Church: and beside all this, we have Paul's large commentary upon this 1 Cor. 10. & 11. for if there had been no command for this, why was the Apostle at all that pains, to rectify abuses among the Corinthians, about this mater? why spoke he of a cup, which he blessed; and of bread, which he brake 1 Cor. 10:16: Why did he deliver this unto them, and tell them, that he had received it of the Lord 1 Cor. 11:23? Why doth he not discharge this altogether, as he doth the Love feasts? why saith he not, There is no such ordinance of Christ, There is no command for it? Is there no precept presupposed, nor included in all this? wonderful! The end, which paul expresseth, saith he, 1 Cor. 11:26. is to declare the Lord's death, but this hath no necessary • elation to, or connection with partaking of Christ's body and blood; for though such as partake of this, cannot but commemorat his death; yet his death can be commemorated, without this participation. Ans. (1.) That declaration of Christ's death is a comprehensive end; and includeth a Christian improvement, and application of Christ's death, to all the ends, for which he is held forth in this Sacrament, which appeareth by the whole context; for where this is not, there is an eating of the bread, and drinking of the cup unworthily, and an incurring the guilt of the body and blood of the Lord verse. 27. and to which is required self examination, as a necessary preparation; and an eating of the bread and drinking of the cup so: And such as includeth a discerning of the Lord's body, the want of which maketh persons eat and drink judgment to themselves; and was the cause, why many were weak and sickly among them, and many were asleep verse. 29, 30. And such as requireth self judging, to this end, that we may prevent God's judging verse. 31. Thus we see, that such a Commemoration of the death of Christ, as is here understood, cannot be without this partaking. (2,) This same end includeth a command to use this Sacrament, until Christ's second coming. (3.) What thinks he of the ends mentioned 1 Cor. 10:16, 17? (4.) How such as partake of Christ's body and blood, in his sense, cannot but declare his death, is a mystery to me: Let him clear to me, how a Pagan, that never heard of Christ, or of his death, can by introverting unto the light within him, declare Christ's death? (5.) Though Christ's death could be commemorated without partaking of his body and blood in this Ordinance; Yet it will not hence follow, that it must not be commemorated by this Ordinance: He might as well argue, that because Christ's death can be declared in this Ordinance, therefore it must not be declared in the Word: but the truth is, this man would have all declaration of it laid aside, that it might be quite forgotten, or no otherwise declared, than as may be by a Pagan, introverting to his Light.
12. What saith he to these words. This is my body, and this cup is the New Testament in my blood? As Christ (saith he) used by the use of natural things, to lead the mind of his disciples up unto spiritual things; so here; Christ took occasion from the bread and the wine, which was before them, while supping, to tell them, that as bread and wine served to nourish their bodies, so his body and blood should be for their souls. Answ. Are not these excellent Commentators? Is it any wonder, that they will not take this word for their Rule? Who ever heard even men's words so abused and perverted? O the patience of God! Though I think the very reciting of his words, were enough to shame him (if he could be ashamed) and them both; yet let me soberly ask him a few things. (1.) Why doth he not give us a like instance? That which he mentioneth, of Christ's speaking to the woman of Samaria John. 4. is nothing to the purpose; for Christ says not there, This well is my body, Or this well is the New Testament in my blood. (2.) What signified Christ's blessing of the bread, and blessing of the cup, if this was all? (3.) To what end did he break the bread, and give it to his disciples, and said, take eat, &c. when they had been eating and drinking already? (4.) Why said he of the cup, drink ye all of it, if there was no more imported? (5.) Why said he, this do in remembrance of me ? (6.) Was this all, that Paul delivered to the Corinthians ? (7.) Was this all, that he received of the Lord? (8.) How cometh it, that the Spirit of the Lord in Paul giveth us not that commentary of the words? But enough of this piece of profane blasphemous boldness.
13 What says he to 1 Cor. 10:16. The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread, which we break, is it not the communion of the body of Christ ? He answereth. Pag. 298. That in all this Chapter, Paul is not speaking a word of this ceremony, (he should say, Ordinance) Answ. For as bold as he is, we will not believe him: Let us yet hear his reason. He saith verse. 21. Ye cannot drink the cup of the Lord, and the cup of Devils, &c. but they could drink of the cup of Devils, and of the outward cup. Answ. Not morally and lawfully, because the Apostle here dissuades them from having communion with idols, upon this very account; though they might physically: as Robert Parclay may steal and murder. But, says he, Paul speaks of one bread verse. 17. and this cannot be outward bread, otherwise the inward should be excluded. Answ. Both may consist; for by the inward they become all one body really and spiritually; and by the outward, they became one body in profession, and open declaration: And what inconsistency is here? He next tells us, that he can see no ground or occasion in the Scripture, for this figment of Sacramental union. And what remedy, seeing Institutions of Christ must be figments with him; it is no wonder he cannot see what others see; But some are so far master of their sight, that what they desire not to see, their eyes cannot see: But, it may be, it is worse with him; He cannot but see, and yet the light within will not let him see. We have mentioned lately some passages to this purpose, both in the Old and New Testament; and that may satisfy such, as will see.
14. He findeth the Apostles discourse 1 Cor. 11. A great mountain in his way, therefore Pag. 299 he laboreth all he can to blow it away. He must grant, that the Corinthians were in use of celebrating this Sacrament, and that Paul rectifieth the abuses, that were committed, in their manner of going about it. Yet he saith, that the express and special use hereof, in the Apostles judgment, was to declare Christ's death; but this is far different from partaking of Christ's flesh and blood. Ans. One use doth not destroy another; the Apostle had, in the preceeding Chapter, mentioned the other use, and needed not here again repeat it expressly: and we have shown already, that this was a comprehensive use, and could not but take in their eating of Christ's body and drinking of his blood: and this is clear, in that the Apostle saith, that whosoever did eat and drink unworthily, were guilty of the body and blood of the Lord, and did not discern the Lord's body. Nay himself granteth, in the following words, that to such, as use this, it hath an immediate relation to the outward body and death of Christ. And so there is a Sacramental union. But he addeth, It hath not a necessary relation to the participation of the Spiritual body and blood of Christ. Answ. We grant it, as to that which he taketh the spiritual body and blood of Christ to be: For there is no relation of the world there. But that true believers, partaking of these elements by faith, are really and spiritually made partakers also of Christ and his benefits, we assert; and he dar not disprove it. He addeth. That these words of Paul verse. 27. say only, That seeing the Corinthians would needs perform this ceremony, as an act of religion, they should do it worthily, otherwise bring condemnation on themselves. Answ. (1.) If the Corinthians performed this ceremony, as an act of Religion, without a divine warrant, they were guilty of will worship; And shall he make us believe that Paul, or the Spirit of the Lord rather in Paul, would not discharge this superstition? Nay, not only not so; but denunce such judgments on them, for doing of it but amiss? (2.) Shall he make us believe, that Paul would have taught and delivered to them modes of will-worship, and prescribed the exercise of Superstion? Yet Paul says verse. 23. that he delivered this unto them. (3.) Shall he make us believe, that the Lord would give Paul commission to establish among the Corinthians will worship and Superstition? Yet he says verse. 23. For I have received of the Lord, that which also I delivered unto you. (4.) What way can people go worthily about an act of will-worship? (5.) Would God have punished them with sickness, weakness and death, for an escape in the manner of will-worship, and not for the will-worship itself? What wild and bold conceits are these? He needeth not tell us, that from their practice, it will not follow, that this was a religious act incumbent to others also; for we lay not down their practice, as our ground; but what was their ground is ours, the Institution of Christ, which he delivered unto