Quakerism the Path-Way to Paganism, Chapter 27

Quakerism the Path-Way to Paganism · Chapter 27

p. 482CHAP. XXVII. Of the Lords Supper.

1. WE have seen this Mans weak reasons, and strong rage, against the Institution of Baptisme, 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 satisfie 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 remaine, to discriminate us from Pagans; And indeed if their Principles prevaile, all Christianity is overturned, and manifest Paganisme 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 Baptisme, the engadging and honourable 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 enduced to renunce all Christianity, and perswaded to embrace Paganisme. And thus they have sucked-in the venome 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, p. 483owneing 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 it self with all its uses and ends; that so nothing might stand in their way, while posting towards Paganisme.

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 Lords 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 benefites thereof unto true believers; their spiritual nourishment and grouth 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 shewed forth, and they that worthily communicate, feed upon his body and blood, to their spiritual nourishment and grouth 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 truely 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 truely and really 1 Cor. 11:24,—29. while by faith they receive and apply unto themselves Christ crucified, and all the benefites 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 Masse, a most abominable device, injurious to Christs one, only sacrifice, the alone propitiation for all the sinnes 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 sinnes 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 crosse, 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 denyal 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 Christs body and blood (commonly called Transubstantiation) p. 484by 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 duely set apart to the uses ordained by Christ▪ have such Relation to him crucified, as that truely, 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 remaine truely 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 errours about this Ordinance, So upon the other hand, we must owne the right manner of its Administration, according to Christs 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 minde the right way of approaching, both as to Preparation before, & in the time of Administration, and after: all which is plainely set downe, in the Larger Catechisme Quaest 171, 174, 175. And withall 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 Lords table, and cannot without great sin against Christ, while they remaine 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 Lords 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 baptisme, 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 benefites Rom. 6:3, 4. 1 Cor. 10: v. 16. both are seals of the same Covenant Rom. 4: v. 11. with Col. 2: vers. 11, 12. Mat. 26:27, 28. both are to be dispensed by Ministers of the Gospel, & by none other Iohn 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 Baptisme is to be administred but once with water, to be a seal & signe of our regeneration & ingrafting into Christ Mat. 3:11. Tit. 3:. p. 485v. 5: Gal. 3▪ 27. and that even to infants Gen. 17:7, 9▪ Act. 2:38, 39. 2 Cor. 7:14. Whereas the Lords supper is to be administrated often, in the Elements of bread and wine, to represent and exhibite Christ, as spiritual nourishment to the soul 1 Cor. 11:23, to 26 & to confirme our continuance and grouth in him 1 Cor. …0:16. and that only to such, as are of years & ability to examine themselves 1 Cor. 11: vers 28, 29.

3. This short account, out of our Confession of Faith, and larger Catechisme of this mater, I thought fit to premise, that all may see, what that doctrine is, which we owne, and these men oppose; And all may see the desperat wickedness of these Sacrilegious Anti Christians, who laboure 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-rejoyceing Communications of grace and love, from the God of all grace and love, in this special Ordinance, can endure to heare these Soul-murtherers thus bereaving the people of the Lord of the meanes 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 errours 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 wayes of God. And sure I am, the Saints of God, though they will not with such a pharisaical & froathy ostentation, talk of their enjoyments, as these wicked deceivers do, on all occasions, to set forward the desperat designes 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 wayes 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 owne 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 wayes of the Lord with all chearfulness, 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 perswaded, they will upon this very account, detest and abominate t…ese coworkers p. 486with Satan? and finde themselves called of God, for his glory & their owne security, to remove far from their tents, who drive such a desperate and hellish designe against heaven, and against all the Interests of Jesus Christ, their Lord and Saviour.

4. These desperate Despisers of the goodness and condescensions of love, & malacious Opposers of all the wayes 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 Iesus Christ. If you intend to sup with the Lord, or shew 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 shew forth his death till he come, to avoide excess, and becomeing reprobats 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 acquanted with the mysteries, hid from all the generations of the Christian Ch…rch: we come to the answere 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 sayes 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 com…th into the world; the dimme 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 wayes 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 joyneth with the old Heracleonites, who said, th…t man was composed of a Body, of a Soul, and of a third Substance. And the hearkning unto and believing this Natural thing, which is in all …eathens and Pagans, & receiving its light, is all their Feast, and all the meanes 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 Paganisme. And yet he dar say, that …his is confirmed Iohn 6. from v. 32. to the end. And thereby give us to understand, that they acknowledge no other true bread, which the Father giveth p. 487from 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 Paganisme? This, sure, must be a more than ordinary judicial stroke of blindness, delusion, of a reprobat minde, 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 wayes 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 virgine Mary, which came not downe 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 Mediatour 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 vers. 35? And what necessity is there of God's divine teaching and drawing unto this, vers. 44:45, 65? Yet the man tels us, that all these great things do agree to this light and seed, of which Iohn 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 tels us, how all this salvation is brought about, This spiritual light and seed (sayes he) as it getteth roome to rise up in mans 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 beleeving 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 beleever in Christ; and by believing the dark dictats, and manifestations of this glimmering light of nature, he hath communion with God, with Christ, p. 488with 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 for ever; Nay, nor never knew, or heard of a Covenant of works, let be of a Covenant of grace, or any thing belonging to the grace of God. Are not our Quakers now brave Pagan-preachers? And is their Religion any thing but pure Paganisme? 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 virgine 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 Phenicians, that sacrificed yeerly young infants to Saturne, or to the Devil rather, and practised Sodomy in the temple of Venus, and to all Paganish Idolaters▪ who worshiped Sun, Moon, Serpents, Trees, Fire, Earth, Water. Windes Iupiter, Apollo, Venus, Mars, Hercules, &c. even to such as did prostitute their Daughters in honour 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 Jewes, even some of Christs owne 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 renouned 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 overturne 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 answere to this question, How is man made a partaker of this, and nourished by it? He saith, Know this light, manifesting p. 489thine 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 it self: and so Nature is the seed of the new birth, and is the new birth it self, 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, blinde 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 associats. 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 cloathed, 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 Ioh. 6. of Christ, to this Light, whereof even Devils are sha…ers; and tels 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 Christs 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 & truely 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 waite upon God. Thus is all Christianity, and the most profitable and solemne exercises of our Religion turned over to Paganisme. If a man but reflect and take notice of the dictats 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 p. 490therefore, 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 faine make us beleeve §. 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 imbraced, all our controversies about this mater shall cease; nay I think, we shall then have no more controversie with Pagans, not only about this, but about no point of Christianity, but shall give all up …o Pagans; and at once condemne all that the worthies of old wrote in defence 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 reigne, whether Quakers and Devils will, or not: If our Quakers shall think it of their advantage, to write Comments on any of Pauls Epistles, or on the New Testament, it will sure beare the title, of Paul… Paganizans, Mattheus, Marcus, Lucas, Ioannes, Iacobus, Iudas 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 maintaine a spiritual Relation and sacramental Union, between the signe and the thing signified, so as the names and effects of the one; are attributed to the other; as we finde Circumcision called, the Covenant Gen. 1…: v. 10. Christ, the Passeover 1 Cor. 5:7. so the bread in this Sacrament, is said to be Christs body; and the cup, his blood of the new Covenant Mat. 26:27, 28. or the New Testament in his bloud 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 owne 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 vertue of a divine command, because of his promise. As if a promise and a divine command were all one; and as if Gods 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 benefites, that who ever 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 minde here) that p. 491none 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 wayes; 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 wayes, 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 maintaine, 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 paines, to rectifie 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 connexion 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 vers. 27. and to which is required self p. 492examination, 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 vers. 29, 30. And such as requireth self judging, to this end, that we may prevent God's judging vers. 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 bloud, 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 mens 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 Ioh. 4. is nothing to the purpose; for Christ sayes 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 sayes 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 ceremonie, (he should say, Ordinance) Answ. For as p. 493bold as he is, we will not beleeve him: Let us yet hear his reason. He saith vers. 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 disswades them from having communion with idols, upon this very account; though they might physically: as Robert Parclay may steal and murther. But, sayes he, Paul speaks of one bread vers. 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 tels us, that he can see no ground or occasion in the Scripture, for this figment of Sacramental union. And what remedie, seing 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 can not 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 satisfie such, as will see.

14. He findeth the Apostles discourse 1 Cor. 11. A great mountaine in his way, therefore Pag. 299 he laboureth 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 Christs 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 againe repeat it expresly: and we have showne already, that this was a comprehensive use, and could not but take in their eating of Christs 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 discerne the Lord's body. Nay himself granteth, in the following words, that to such, as use this, it hath an immediat 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 beleevers, partaking of these elements by faith, are really and spiritually made partakers also of Christ and his benefites, we assert; and he dar not disprove it. He addeth. That these words of Paul vers. 27. say only, That seing the Corinthians would needs performe 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 worshipe; And shall he make us beleeve 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 amisse? (2.) Shall he make us beleeve, that Paul would have taught and delivered to them modes of will-worshipe, and p. 494prescribed the exercise of Superstion? Yet Paul sayes vers. 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 worshipe and Superstition? Yet he sayes vers. 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-worshipe? (5.) Would God have punished them with sickness, weakness and death, for an escape in the manner of will-worshipe, and not for the will-worshipe it self? What wilde 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 Paul, and Paul received to deliver unto the Corinthians: And therefore it is not a thing indifferent, and so not to be compared with that, Rom. 14:5. as he dreameth: and the practice of things indifferent, as such, is no act of Religion or of worshipe, such as this is: And therefore what he addeth Pa…. 300. is but a laying of a further imputation of unfaithfulness on the Apostle, for fomenting the Corinthians in their errour and mistake; and never once rectifying or informing their erroneous consciences. What wonder is it, that these proud Quakers account our Ministers unfaithful, and what not; when this Man dar lay such a foule imputation in Print upon the Apostle Paul? Nay, blasphemously impute this to the Spirit of God, that acted Paul?

15. In the next place, he thinks he will prove that this Ordinance is not a lasting ordinance §. 6, Pag. 300. &c. Passing what is but a repetition, let us hear his arguments. Matthew and Mark, sayes he, expresseth this, as done while they were eating: And this was usual among the Iewes, as Paulus Riccius observeth, for at their eating of the passeover, the master of the family took bread, and brake it, and did distribute it, and so did he with wine: So Christ, who would fulfil all righteousness, and would observe the Iewish feasts, used this ceremony, for his disciples only, and took occasion thereby to raise up their mindes to higher things. Answ. (1.) To this last we have spoken before; and why did not Christ take occasion to give this Christian document before this time, while they were eating? (2.) It is true, Christ instituted this Supper before they rose from table, and what then? (3.) As for what is reported of the Jewish practice, not only by this Paulus Riccius, but by several others▪ I doubt, if all that is said shall demonstrate, that the Jewes had this custome before Christ's dayes; seing the eldest of the Jewish writters, out of whom they have it, wrote not till a considerable time after the Temple was brunt: And what credite is to be given to what they wrote, when their purpose and designe was to deface and annull Christianity, let sober men judge. (4.) Sure I am, there was no divine command for this practice, at the eating of the Paschal Lamb; and how our Quaker can say, that Christ would do this, because he would fulfil all righteousness. I know not; seing righteousness stands in obeying the command of God. (5.) Though Christ did observe the feasts, prescribed to the Jewes by the Lord; Yet he would not observe their sinful additions and traditions: No; he condemned these Mat. 15. (6.) That which we are to look to, is Christ's practice, p. 495and we are sure, that that should oblige us more, then the Jewish practice could oblige Christ. (7.) We not only have Christ's practice, but a command, mentioned by Luk, do this in remembrance of me. This evinceth no more, saith he but that seing that was to be the last occasion of his ea…ing with them, he would have them, while they were eating, look to him, that by commemoration of that occasion, by his passions and death, they should be stirred up to follow him more diligently. Ans. Need we cite Scriptures against these men, who have such a dexterity, to elude all with non sense? Whether should we believe this mans fiction, or the commentary of the Spirit of God by Paul 1 Cor. 11:24, 25. where we have these words twice repeated, and an application unto them beside vers. 26. shewing that word of comman… did not concerne the Apostles only, but the Church in all ages? If th…y had never been to do that againe, how could they obey that command? Doth not common sense and common language confute this vanity? And why would Christ have mentioned this Command, both w…en he gave the bread, and when he gave the cup, as Paul showeth us, if this had been all? What is that to say, by commemoration of that occasion, by his passions and death, &c.? Nothing but non-sense.

16. He mentioneth next that passage of Christ's washing his disciples feet Ioh. 13▪ 3, 4, 8, 13, 14, 15. And because that is not looked upon as binding, which yet was done (sayes he) with greater solemnity, and more precisely prescribed, then this of the Supper, he inferreth, that neither should, this be accounted obligeing: and upon this one instance, he expatiateth Pag. 302. & 30…. But we Answere. (1.) Though it were true (as it is not) that Christ had instituted this ceremony to be observed, as he did the Supper; the Churches neglect of the one, will not warrand him and his followers to despise both: But. (2.) The difference betwixt the two is clear and manifest. This of washing was an usual practice in those …ote Countreyes, where men walked bare footed, using only sandals; and a common piece of humanity and service, whereby love to strangers was declared Luk. 7:44. 1 Tim. 5:10. And Christ, being Master and Lord, would condescend unto the performing of this inferiour piece of service, usually practised by servants and the inferiour sort of persons, that he might both testifie his great love to his disciples, and also impress deeply on their soul, the moral duty of Humility, Condescension, Mutual service; and, by his own example, root out more effectually that Pride, and Emulation, that was working in their hearts: and so this practice, in the very nature of the thing, did preach-out this moral duty: But the mater of the Supper was a new Institution, having a mystical signification, depending meerly upon the Institution, and was chiefly to be a Signe and Seal of, and a Meane to exhibite to the followers of the Institution, and conscientious observers of Christ's Appointments, Spiritual benefites, even Christ, & all his blessings. Hence Christ said of the Bread, in the sacramental Institution, this is my body, which is broken for you; and of the Cup, this is my blood of the new Testament, which is shed for many: But in this action of washing; there is no such thing apparent. And further, Christ presseth here no formal repetition, or reiteration of this practice, as a mystical Institution; for then he would have urged a full conformity in all points, and so have told, that one among p. 496them, & the highest, represent…ng their Lord and Master, should do as he had done, wash the feet of the rest; but instead of this, and to shew, that this was but a natural expressive signification of a moral duty, incumbent on all, to each other, he saith vers. 14. If I then your Lord and Master have washed your feet, ye also ought to wash one anothers feet. And for this end to enforce this moral command on all, he set before them his owne example vers. 15. and his owne example, with this mightily influenceing ingredient and circumstance, that he who was their Lord and Master, had done so; and therefore they …hould much more do so vers 16.-the servant is not greater than his Lord, &c. I might adde, that there is nothing apparent, in the practice of the Apostles, and of the primitive Church, giving any ground to think, that this was looked upon, as a significant rite or symbol, having a mystical representation, and signification: but the moral duty, pressed hereby, was both frequently urged by the Apostles, and practised by the primitive Christians: but as to the Supper, we finde matters far otherwise▪ an Institution punctually followed and frequently reiterated. Act. 2:42. & 20:7, And the abuses, that had creeped-in, in the observation, rectified; and the right manner of celebrating it largely pressed, and enforced with strong arguments, and all this founded on an Institution 1 Cor. 11:23. &c. And hence our Quaker, if he will, may see what difference there is betwixt the two; and cleare grounds, why the perpetuity of the one is asserted, and not of the other.

17. He urgeth §. 7. Pag. 304. our not observing of all the circumstances, as not celebrating it at night, while supping. Which can make nothing for his rejecting of the whole Institution: Suppose this were an errour in us, will that justifie his profane pleading against the whole Ordinance? But he must know, that every occasional circumstance of an Institution ha…h not a fixed place and use in the Institution; though other circumstances▪ which are parts of the Institution have a fixed place and use therein; and of these, not of those must that command, do this in remembrance of me, take place: Hence we finde the alteration and change, both as to the place, and as to the number, and as to the supping at that time, (which were all but occasional circumstances) practised and urged, Christ did celebrate this first supper in an upper room, with his few disciples; but the Apostle speaketh of the meeting of the whole Church, Act. 20: vers. 7. 1 Cor. 11: vers. 18, 33. and that in a publick place of meeting 1 Cor. 11: vers. 11, 20. So Christ used his ordinary supper at this time: And it is l…ke the Corinthians would do this also in imitation: but we see the Apostle discharge this 1 Cor. 11: vers. 21, 22. and shame them from it: but as to such circumstances (if they may be so called) which have a fixed place in this Ordinance, and are parts thereof, the Apostle is very tender and careful of these, repeating and urging the whole of the Institution, 1 Cor. 11:23, 24, 25. But he thinketh, that the whole may be as well called occasionall and accidental, being the practiseing of a Iewish ceremony. In which he is mistaken, as we have showne. And he thinketh the wine, being the native product of that countrey, … as but accidental. But knowes he not, that water was also the pro…uct of that Countrey; and yet Christ made choice of wine: And what though other ordinary p. 497drink and bread were made use of, where wine and wheat bread could not be had? He enquireth againe, how these word do this, can import, that officers should break, blesse the brea… and distribute it, and that other people should only take and eate? But his question is like many of the Quakers questions, very impertinent and foolish; for as Christ was there acting the part of a Master and Officer; & the disciples, were as Church members; so do this pointeth out the several respective duties of both: knoweth he not that the Ministers of Christ are Stewards of the mysteries of God 1 Cor. 4:1? And thinks he, that it is e…ery privat Members part to blesse the cup, and the bread, and to break it? Paul hinteth some other thing 1 Cor. 10:17. compared with vers. 21. The dust which he raiseth about the manner, whether sitting, standing or kneeling, As being matter of debate, hath been sufficiently spoken to by others; & he knoweth the maine exception, against kneeling, was not taken from it is being different from Christ's manner, which yet was sufficient: All this giveth no ground for his profane rejecting of the whole Ordinance; but rather is a witness against him.

18. He tels us Pag. 306. that the breaking of bread mentioned. Act 2:42. was not meaned of this Sacrament, but of their privat repasts, because this is understood vers. 46. But he adverteth not; for vers. 42. their publick actions as a Church are recorded, they continued stedfastly in the Apostles doctrine, and followshipe, and in breaking of bread, and in prayers, which are all Church and Publick actions: but vers. 46. the breaking of bread, was in their private converse, for they did it at home, and with gladness and singleness of heart; which point out their mutual heartsome converse, with love and frugality: And if the breaking of bread ver. 42. were nothing but this ver. 46. what necessity was there for the repetition? and why doth not Luk adde the same explication of breaking of bread verse 42. which he addeth verse 46. saying, did eat their meat with gladness &c? And to say, that the breaking of bread. Act 2:42. is the same with the tables mentioned Act. 6:2. is a meer groundless fancie; like many of the Quakers bold notions.

19. He speaketh next Pag 307. to Act. 20▪ 7. And will have that but a privat meal too, because of what is said vers. 11. Little considering the words, or the series of the discourse. The first day of the week, our Christian sabbath, the disciples, in their whole number and company, came together to break bread, not to feast sure in a private house, (where conveniency for such a multitude, was not to be expected, and to which no small preparation and labour was requisite,) but to celebrate this Sacrament, which looked more like a work suteing the day, than such a private feast, as he imagineth: And it was such a feast, as required Paul's preaching: shall we think, that Paul did eat none at their private meales, all the seven dayes he was there? Yet we hear no word of his preaching at any other feast. And as for that vers. 11. it was not a supper; for it was long past supper time, it was after midnight, that he did eat then; but it was a little refreshment for himself, after his long preaching: And it is not, said vers. 11. that the disciples did all eat, as they came all together to break bread vers. 7. but only that Paul did it, when he therefore was come up againe and had p. 498broken bread and eaten, and talked a long time, even till break of day &c. So that this eating was for himself, both to refresh him after his long speaking, from the time that the disciples came together, untill midnight; and also to strengthen him for speaking till break of day, and for his journey then.

20. He cometh next to examine 1 Cor. 11. Pag. 308. And tels us that Paul vers. 20 sayes. When ye come together-this is not to eate the Lords supper, simply; and not, that was not to eate aright, and that because they were ready superstitiously to extend it beyond its true use. Ans. Of their superstition, we hear not; but rather of their defect in duties of Religion, as to this: And here the thing for which they are reprehended, is their coming in distinct separated troups, making schismes; & this he sayes was not a coming together to celebrate this feast, as one body; And more particularly vers. 31. he reprehendeth their abuse, in eating thus disorderly, & not waiting upon other, which in end he enjoyneth vers. 33. what maketh all this to prove this to have been a private repast only? was it ever the fashion of the Christians to hold their private feasts, and no feast else, in their publick Churches? We know these Corinthians had adjoyned to the solemne feast, their privat feasts, or love feasts, but the Apostle doth plainly discharge that practice, saying vers. 22. what, have ye not houses to eat and drink in? Or despise ye the Church of God, &c. He would have no feast there held, but what belonged to the worshipe of God, and was a Gospel Institution; and therefore, in rectifying of all their abuses, he reduceth them to the first Institution, not barely narrating a mater of fact, as our Quaker fancieth; but relating an Institution, which he had delivered unto them, and had received of the Lord for that end. And if our Quaker were not willingly blinde, he might see a command here; and all the rest of the following verses confirming it: But Institutions are no commands with him; nor have divine commands any power over him; for he is not under God's Law, but under the light. Was Paul's delivering to them what he had received, nothing, but a simple narration of a mater of fact? What profane babling is this? But, sayes he, when he repeateth Christ's command, he wordeth it so, as that it is no command vers. 25, 26. but a conditional thing, as oft as ye drink it, &c. Ans. Then Paul relateth not faithfully, but maketh a false narration: But our Quakers scruple not at loading the Apostle with reproaches, yea & the Spirit of God speaking in him! What force, I wonder, hath these words as ye eat and drink, to enfringe the command, and make the proposition only conditional? by these words the Apostle lets us see, that Christ did not enjoyne, how oft this Supper should be gone about, but the command to do it in remembrance of Christ standeth, and is thrice repeated by Paul, for the vers. 22. may be read imperatively; where also we see, that there is a command of keeping up this ordinance, until Christs second coming. His talking, that this is to be understood of Christs inward spiritual coming, is but a quakeristick notion; as if any spiritual coming of Christ to his people here, would obliterat and delete the remembrance and commemoration of Christ's death; and beside, it would suppose, that there was not a good Christian in all this Church, nor one to whom Christ was come spiritually; or he must show us, where these are excepted here, and exempted from this command. But sayes he, they were weak, and Paul bore p. 499with them. Ans. Yet being weak, they might be babes in Christ I Cor. 3:1. and so have Christ arisen in them: but if all were void of grace, how could Paul call them sanctified in Christ Iesus, 1 Cor. 1:2. and thank God, for the grace of God, which was given them by Iesus Christ vers. 4. and say, that the testimony of Christ was confirmed in them vers. 6. why said he, that the Spirit of God dwelt in them, 1 Cor. 3:6. and that in Christ Iesus, he had begotten them through the Gospel, 1 Cor. 4:15? These & many such passages, which we finde in this Epistle, say that there were at least some, and not a few, reall beleevers among them, and so such to whom Christ was come inwardly and spiritually, who, for all this, were to waite for Christs second comeing, 1 Cor. 1.7, 8. and, in hopes of that, to use this Sacrament. Yet to confirme this, he sayes, that bread and wine, are among the things, that are on the earth, which such as are risen with Christ should not set their affections upon, Col. 3:1, 2. Which I do not wonder at; but think strange rather, that he did not reckon it among those members, which are upon the earth, and which we are to mortifie, Col. 3:5. to wit, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness: Yet it may be, he will do so the next time. As for his Syriak version (which we regard not as authentick) if he will look upon it as authentick he may consider what it sayes, Act. 2:42. And, if he hath rightly translated the words here, on verse 17. thus, what I am about to command you, I say not as praising you, for ye are not advanced, but descended unto that, which is less. I see not what they can make for him; will this prove, that the Apostle saw a necessity to teach them, not external things and elements, but unnecessary and uncommanded things; as our Quaker must say? Nor is there the least shew of any countenance, from that version on vers. 20. given to this mans inference. When therefore you meet together (saith the version, as he translateth it) you do not, as is just, in the day of our Lord, eat and drink. And his inference is, that to meet for eating bread and drinking wine was not the work of that day of the Lord. While as the Version speaketh of their corrupt manner. But he would needs let us know, that he hath seen these Versions, with their interpretations, in the Biblia Polyglotta; though he could make on other use of them, than to shew how dexterously he could pervert them, as well as the authentick Original.

21. When he can gaine nothing here, he must try another foord; and therefore Pag. 313. he tels us, that other precepts, far more positive, are laid aside: as that Act. 15:29. And knoweth he not, that that was a part of the ceremonial Law, the observation of which was thought necessary at that time, for avoiding the scandal of the Jewes: And the force of this canon was soon taken away by Paul, in his Epistles to the Corinthians and Colossians: was the Lord's Supper, a ceremonial command? Where read we of it, in all the Law of Moses? And was it ever a brogated by the Apostles, or Antiquated, either directly, or by consequence? When, I pray, or where? And then he citeth that Iames 5:14. of anoynting the sick with oyl. And when he replyeth to himself, that it was a consequent of the gift of miracles, which is now ceased, he sweetly acquiesceth: O…ly he adviseth us to lay aside the ceremony of Imposition of hands, seing the giving of the holy Ghost is ceased; Not considering, that we use it not, as it was used for p. 500the conveyance of the extraordinary gifts of the holy Ghost; but as it was used for conveyance of the ministerial Power and Authority; and this use continueth, and so may the outward Ceremony of laying on of hands.

22. To make all sure, he will adduce some Scriptures, proving that such outward, and external rites, are no necessary parts of the new Covenant dispensation. And to this end citeth first Rom. 14:17. But the meat and drink, which the Apostle there speaketh of, is the same he was speaking of from the beginning of the Chapter, and that (as most suppose) was meates, which had been prohibited by the Law of Moses, which some weak Christians thought yet to have been in force, as to these things; and therefore thought some meat was uncleane: see vers. 14. Will this make any thing against the observation of the Institution of Christ? Will he bring in Christ's Supper, as meat prohibited under the Law? Then he will make Christ a transgressour, He citeth next Col. 2:1…, 20. Which is so plainely against him, that I think he hath done violence to the light within him, while he cited it; for he must bring Christ's Supper either under the traditions of men, or the rudiments of the world; for of these the Apostle speaketh, as we see vers. 8, 22. will he say, that the Lord's Supper cometh in among the shadowes of himself, as yet to come, while as he was already come? But he addeth a reason, that must enforce all Pag. 311. to wit, that then the Gospel shall not be distinguished from the Law, nor preferred. Which is but a Socinian argument, formerly spoken to. There is no yoke, nor typicalness, nor typical representation of things to come, under the Kingdome of the Me…sias, in the Supper of the Lord; but a commemoration of what is past, and a sealing and confirming to believers, their right and interest in Christ, & all his benefites. What followeth to §. 10. hath been spoke to, and obviated already: He is wearisome in his repetitions; and we must not weary the Reader with repetitions too.

23. If nothing will do, then he must ask, what authoritie Ministers have to administrate this Sacrament Pag. 312. §. 10. and so recalleth the debate concerning our call to the Ministery, to which enough was said above Chap. XVII. And, because he would end as he began, he must touch againe upon the various opinions about, and practices in this Sacrament, of old, and of late Pag. 313. which only argueth the restlesness of his malice against this Ordinance, & how faine he would have it cashiered; but all in vaine, it will abide in force, and be preserved in use, till Christ come againe, nill he, will he, and all his party.

24. In end, after our Quaker hath fought untill he can stand no longer, and findeth himself weak, & unable to fight any more, he cometh to something like a parlie, and would accord unto some accommodation; for he saith §. 11. finally, if any today, out of true tenderness of conscience toward God, would performe these ceremonies, after that way and method, in which the primitive Christians did it, I would not doubt to affirme, that to such it might be indulged for a time: But, if what he saith be true, to wit, that there is no command for this Ordinance; that i… is a legal Rite, a shadow of good things to come, whereof the body is Christ, that it is repugnant to the nature of the new covenant dispensation &c. I shall be p. 501bold to say, that no man can, out of tenderness of conscience to God, after any method or manner, goe about it; and that no man should be more indulged therein, than in practiseing of circumcision. What he addeth, is but a little bundle of his groundless whimsies, without truth, sense, or consistency. We haste to what followeth.