Baptism and the Lord's Supper substantially asserted being an apology in behalf of the people called Quakers, concerning those two heads / by Robert Barclay. Barclay, Robert, 1648-1690. 1696 Approx. 217 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A69672 Wing B742A ESTC R20190 12609383 ocm 12609383 64310 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69672) Transcribed from: (Early English Books Online ; image set 64310) Images scanned from microfilm: (Early English books, 1641-1700 ; 342:15 or 1663:14) Baptism and the Lord's Supper substantially asserted being an apology in behalf of the people called Quakers, concerning those two heads / by Robert Barclay. Barclay, Robert, 1648-1690. [12], 125 [i.e. 123] p. Printed, and sold by T. Sowle ..., London : 1696. "To the reader" signed: Robert Barclay [son of the author]. Extracted from his Apology. Marginal notes. Error in paging: p. 53-54 omitted in numbering only. Duplicate copies of this work appear on reels 342 and 1663. Copy on reel 342 has bound at end [1] p. of advertisements; copy on reel 1663 has [9] p. of advertisements, also bound at end. Reproduction of originals in the Friends' Library and the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Doctrines. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion BAPTISM AND THE Lord ' s Supper . Substantially Asserted . BEING AN APOLOGY In Behalf of the People called QUAKERS , Concerning those Two Heads . By ROBERT BARCLAY . LONDON , Printed , and Sold by T. Sowle , in White-Hart-Court in Gracious-Street . 1696. TO THE READER Friendly Reader , HAving often observed , upon serious Discourse with divers Persons , concerning our Principles , their having received general satisfaction , excepting in these Two Heads , viz. Baptism and the Lord's Supper , and not knowing but that thou may be at a stand concerning the same , I do here present thee for thy further information and satisfaction these following Sheets , written and published several Years ago , upon the same Subjects , by my Father Robert Barclay , in his Apology Dedicated to King Charles the Second . The second and more particular reason of their being thus published by themselves , is , that being Bound up in a pretty large Book , they may not be of such general Service , in regard that some dissatisfied only concerning these Two Points , may not much care to Buy the whole . Being fully satisfied his aim in Penning them , was for thy satisfaction , I shall commend them no otherways , than by recommending them to thy serious perusal , not doubting if they be by thee received in the same Spirit of Love , they were for thy sake designed , they may prove advantageous . I do likewise advise thee seriously to consider , what woful consequence have been procured in the Titular Christian World , since the first Apostacy after the Apostles Days , about these things , and the setting up of Forms and Ceremonies in the Church in Matters purely Religious , and relying thereupon , as there are too many in these Days do , who by grasping at the shadow do lose the substance . I pray God open the Eyes , and enlighten the Understandings of such , that seeing the emptiness and insufficiency , as well as folly thereof , they may with their whole Hearts and Souls lay hold upon him who is able to save , and that to the uttermost . I would have none offended that I call those Ceremomonies , which they may think Essential Duties , without their being first assured they are such . Although I refer thee to the following Sheets for thy more particular Information , yet it may not seem impertinent to put thee in mind of that saying of John the Baptist concerning himself , I indeed baptize you with Water unto Repentance , but he that cometh after me , is mightier than I , he shall baptize you with the Holy Ghost , and with Fire , Mat. 3. 11. also HE must Increase but I must Decrease , John 3. 30. likewise that of Paul to the Ephesians , where he notably argues , as there is but one Lord , one Faith , so there is but one Baptism , Eph. 4. 5. which the Apostle Peter positively asserts is not the washing away of the filth of the flesh , but the answer of a good Conscience towards God , 1 Pet. 3. 21. These I leave without Commentary , to thy impartial perusal . It were greatly to be wished for , that we who covet to be called by that Honourable Name of Christian , were more inward , less in show , more in Substance , that our Christianity were more in our Hearts , and less in our Heads ; then would our Religion be pure and undefiled , carrying along with it that Characteristick mark , of visiting the Widow and the Fatherless , and keeping our selves unspotted from the World ; this is the Description the Apostle James in his Day gave of True Religion , James 1. 27. this is likewise the Path the True Christian ought now to walk in , it being only as we here abide , that we can stand approved , in the sight of our Great Creator , in which , Reader , as thou art found a Walker , with a single Heart and Eye unto God , thou wilt know an eating of the Flesh , and drinking of the Blood of the Son of God , by which thou vvilt knovv Life , unto thy Soul , according to that saying of our Lord and Saviour Jesus Christ , Except ye eat the Flesh , and drink the Blood of the Son of Man , there is no Life in you ; for saith he , my Flesh is Meat indeed , and my Blood is Drink indeed , John 6. 53. 55. This Food is Inward , it is Spiritual , to the Nourishment of the inner Man , not perceptible to the outvvard Notions of Carnal-minded Men ; this is the true Supper of vvhich the Saints do feed , vvhereby they are refreshed , to the comforting of their Immortal Souls , being the same vvhich the Saints in all Ages vvere partakers of : Which that thou may come to knovv , and be made partaker of , by Waiting for , and being Obedient unto the Appearance of his Grace , Light , Spirit , or Word of Life in thy ovvn Soul , ( that being the only Way ) is the Desire of thy Sincere Friend , Robert Barclay . London , the 12th . of the 8th . Month , 1695. CONCERNING BAPTISM . As there is one Lord , and one Faith , so there is one Baptism ; which is not the putting away the filth of the flesh , but the Answer of a good Conscience before God , by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing , to wit , the Baptism of the Spirit and Fire , by which we are buried with him ; that being washed and purged from our Sins , we may walk in newness of Life : Of which the Baptism of John was a Figure , which was Commanded for a time , and not to continue for ever . As to the Baptism of Infants , it is a meer Humane Tradition , for which neither Precept nor Practice is to be found in all the Scripture . WHen God in Condescension to his chosen people , the Jews , did prescribe to them by his Servant Moses many Ceremonies and Observations , as Types and Shadows of the Substance , which in due time was to be Revealed ; which consisted for the most part in Washings , outward Purifications and Cleansings , which were to continue , until the Time of the Reformation , until the Spiritual Worship should be set up , and that God by the more powerful pouring forth of his Spirit , and guiding of that Anointing , should lead his Children into all Truth , and teach them to Worship him in a way more Spiritual and acceptable to him , though less agreeable to the Carnal and Outward Senses . Yet notwithstanding God's Condescension to the Jews in such things , we see , that that part in man , which delights to follow its own Inventions , could not be restrained , nor yet satisfied with all these Observations ; but that often-times they would be either declining to the other Superstitions of the Gentiles , or adding some New Observations and Ceremonies of their own : To which they were so devoted , that they were still apt to prefer them before the Command of God , and that under the Notion of Zeal and Piety . This we see abundantly in the Example of the Pharisees , the Chiefest Sect among the Jews , whom Christ so frequently reproves for making void the Commandments of God by their Traditions , Matth. 15. 6 , 9 , &c. This Complaint may at this day be no less justly made , as to many bearing the Name of Christians , who have introduced many things of this kind , partly borrowed from the Jews , which they more tenaciously stick to , and more earnestly contend for , than for the weightier Points of Christianity ; because that Self yet alive and ruling in them , loves their own Inventions better , than God's Commands . But if they can by any means stretch any Scripture-practice , or Conditional precept or permission , fitted to the Weakness or Capacity of some , or appropriate to some particular Dispensation , to give some Colour for any of these their Inventions , they do then so tenaciously stick to them , and so obstinately and obstreperously plead for them , that they will not patiently hear the most-solid Christian Reasons against them . Which Zeal , if they would but seriously Examine it , they would find to be but the prejudice of Education , and the Love of Self , more than of God , or his Pure Worship . This is verified concerning those things , which are called Sacraments ; about which they are very ignorant in Religious Controversies , who understand not , how much Debate , Contention , Jangling and Quarrelling there has been among those called Christians : So that I may safely say , the Controversie about them , to wit , about their Number , Nature , Vertue , Efficacy , Administration and other things , hath been more than about any other Doctrine of Christ , whether as betwixt Papists and Protestants , or among Protestants betwixt themselves . And how great prejudice these Controversies have brought to Christians , is very obvious ; whereas the things contended for among them , are for the most part but Empty Shadows , and meer Out-side things : as I hope hereafter to make appear to the patient and unprejudicate Reader . § II. That which comes first under Observation , is the Name [ Sacrament ] which is strange , that Christians should stick to , and Contend so much for , since it is not to be found in all the Scripture ; but was borrowed from the Military Oaths among the Heathens , from whom the Christians , when they began to Apostatize , did borrow many superstitious Terms and Observations , that they might thereby Ingratiate themselves , and the more easily gain the Heathens to their Religion : which practice , though perhaps intended by them for good , yet , as being the fruit of Humane Policy , and not according to God's Wisdom , has had very pernicious Consequences . I see not , how any , whether Papists or Protestants , especially the latter , can in reason quarrel with us for denying this Term , which it seems the Spirit of God saw not meet to inspire the Pen-men of the Scriptures to leave unto us . Obj. 1 But if it be said , That it is not the Name , but the Thing , they contend for : Answ. I Answer : Let the Name then , as not being Scriptural , be laid aside , and we shall see at first Entrance , how much Benefit will redound by laying aside this Traditional Term , and betaking us to plainness of Scripture-Language . For presently the great Contest about the Number of them will evanish ; seeing there is no Term used in Scripture , that can be made use of , whether we call them Institutions , Ordinances , Precepts , Commandments , Appointments or Laws , &c. that would afford ground for such a Debate ; since neither Papists will affirm , that there are only Seven , or Protestants only Two , of any of these forementioned . Obj. 2 If it be said , That this Controversie arises from the Definition of the Thing , as well as from the Name ; Obj. 1 It will be found otherwise : For whatever way we take their Definition of a Sacrament , whether as an outward , visible Sign , whereby inward Grace is conferred , or only signified : This Definition will agree to many things , which neither Papists nor Protestants will acknowledge to be Sacraments . If they be expressed under the Name of Sealing Ordinances , as some do , I could never see , neither by Reason nor Scripture , how this Title could be appropriate to them , more than to any other Christian , Religious Performance : for that must needs properly be a Sealing Ordinance , which makes the Persons receiving it infallibly certain , of the Promise , or Thing sealed to them . Obj. 3 If it be said , It is so to them , that are faithful . Answ. I Answer : So is Praying and Preaching , and doing of every good Work : Seeing the Partaking or Performing of the one gives not to any a more certain Title to Heaven , yea ( in some respect ) not so much ; there is no Reason to call them so , more than the other . Besides , we find not any thing called the Seal and Pledge of our Inheritance , but the Spirit of God ; it is by that we are said to be sealed , Eph. 1. 14. & 4. 30. which is also termed the Earnest of our Inheritance , 2 Cor. 1. 22. and not by outward Water , or Eating and Drinking ; which as the Wickedest of Men may partake of , so many that do , do notwitstanding it , go to Perdition . For it is not outward Washing with Water , that maketh the Heart clean , by which Men are fitted for Heaven : And as that which goeth into the mouth , doth not defile a Man , because it is put forth again , and so goeth to the Dung-hill ; neither doth any thing which Man eateth , purifie him , or fit him for Heaven . What is said here in general , may serve for an Introduction , not only to this Proposition , but also to the other concerning the Supper . Of these Sacraments ( so called ) Baptism is always first numbered , which is the Subject of the present Proposition ; in whose Explanation I shall first demonstrate and prove Our Judgment ; and then Answer the Objections , and Refute the Sentiments of our Opposers . Part I As to the first part , these things following , which are briefly comprehended in the Proposition , come to be proposed and proved . Prop. I § III. First : That there is but One Baptism , as well as but One Lord , One Faith , &c. Secondly , That this one Baptism , which is the Baptism of Christ , is not a washing with , or dipping in Water , but a being baptized by the Spirit . Thirdly : That the Baptism of John was but a Figure of this , and therefore , as the Figure , to give place to the Substance ; which though it be to continue , yet the other is ceased . Prop. I As for the first , viz. That there is but one Baptism , there needs no other Proof , than the Words of the Text , Eph. 4. 5. One Lord , one Faith , one Baptism ; where the Apostle positively and plainly affirms , that as there is but One Body , One Spirit , One Faith , One God , &c. so there is but One Baptism . Obj. 1 As to what is commonly alledged by way of Explanation upon the Text , That the Baptism of Water and of the Spirit make up this One Baptism by vertue of this Sacramental Union . Answ. I Answer ; This Exposition hath taken place , not because grounded upon the Testimony of the Scripture , but because it wrests the Scripture , to make it suit to their Principle of Water-Baptism : and so there needs no other Reply , but to deny it , as being repugnant to the plain words of the Text , which saith not , That there are Two Baptisms , to wit , one of Water , the other of the Spirit , which do make up the One Baptism ; but plainly , that there is One Baptism , as there is One Faith and One God. Now there goeth not Two Faiths , nor Two Gods , nor Two Spirits , nor Two Bodies , whereof the one is Outward and Elementary , and the other Spiritual and Pure , to the making up of the One Faith , the One God , the One Body , and the One Spirit ; so neither ought there to go Two Baptisms to make up the One Baptism . Obj. 2 But Secondly : If it be said , The Baptism is but One , whereof Water is the one part , to wit , the Sign ; and the Spirit , the thing signified , the other . Answ. I Answer : This yet more confirmeth our Doctrine : For if Water be only the Sign , it is not the Matter of the One Baptism ( as shall further hereafter by its Definition in Scripture appear and we are to take the One Baptism for the Matter of it , not for the Sign , or Figure and Type that went before . Even as where Christ is called the One Offering in Scripture , though he was Typified by many Sacrifices and Offerings under the Law , we understand only by the One Offering his Offering himself upon the Cross : whereof though those many Offerings were Signs and Types ; yet we say not , that they go together with that Offering of Christ , to make up the One Offering : So neither though Water-Baptism was a Sign of Christ's Baptism , will it follow , that it goeth now to make up the Baptism of Christ. If any should be so Absurd , as to affirm , That this One Baptism here , were the Baptism of Water , and not of the Spirit : That were foolishly to contradict the positive Testimony of the Scripture , which saith the contrary ; as by what followeth will more amply appear . Prop. II Proof . I Secondly : That this One Baptism , which is the Baptism of Christ , is not a Washing with Water , appears first , from the Testimony of John , the proper and peculiar Administrator of Water-Baptism , Matt. 3. 11. I indeed baptize you with Water unto Repentance ; but he that cometh after me , is mightier than I , whose shooes I am not worthy to bear : he shall baptize you with the Holy Ghost , and with Fire . Here John mentions two manners of Baptisings , and two different Baptisms , the one with Water , and the other with the Spirit ; the one whereof he was the Minister of , the other whereof Christ was the Minister of : and such as were baptized with the first , were not therefore baptized with the second : I indeed baptize you , but he shall baptize you . Though in the present time they were baptized with the Baptism of Water ; yet they were not as yet , but were to be baptized with the Baptism of Christ. From all which I thus Argue , Arg. I If those that were baptized with the Baptism of Water , were not therefore baptized with the Baptism of Christ ; then the Baptism of Water is not the Baptism of Christ. But the first is true : Therefore also the last . And again , Arg. II If he , that truly and really administred the Baptism of Water , did notwithstanding declare , That he neither could , nor did baptize with the Baptism of Christ ; Then the Baptism of Water is not the Baptism of Christ. But the first is true : Therefore , &c. And indeed to understand it otherwise , would make John's Words void of good sense : For if their Baptisms had been all one , why should he have so precisely Contradistinguished them ? Why should he have said , that those whom he had already baptized , should yet be baptized by another Baptism ? Object . If it be urged , That Baptism with Water was the one part , and that with the Spirit the other part , or Effect only of the former . Answ. I Answer : This Exposition contradicts the plain words of the Text. For he saith not , I baptize you with Water ; and he , that cometh after , shall produce the Effects of this my Baptism in you by the Spirit , &c. or he shall accomplish this Baptism in you ; but he shall Baptize you . So then , if we understand the Word truly and properly , when he saith , I Baptize you , as consenting , that thereby is really signified , that he did baptize with the Baptism of Water ; we must needs , unless we offer Violence to the Text , understand the other part of the sentence the same way ; that where he adds presently , But he shall baptize you , &c. that he understood it of their being truly to be baptized with another Baptism , than what he did baptize with : Else it had been Non-sense for him thus to have Contradistinguished them . Proof . II Secondly : This is further confirmed by the Saying of Christ himself , Acts 1. 4 , 5. But wait for the promise of the Father , which ( saith he ) ye have heard of me : For John truly baptized with Water , but ye shall be baptized with th Holy Ghost not many days hence . There can scarce Two places of Scripture run more parallel , than this doth with the former a little before mentioned , and therefore concludeth the same way , as did the other . For Christ there grants fully , that John compleated his Baptism , as to the matter and substance of it : John saith he , truly baptized with Water ; which is as much as if he had said , John did truly and fully Administer the Baptism of Water ; But ye shall be Baptized with , &c. This sheweth , that they were to be Baptized with some other Baptism , than the Baptism of Water ; and that , although they were formerly Baptized with the Baptism of Water , yet not with that of Christ , which they were to be Baptized with . Proof . III Thirdly ; Peter observes the same distinction , Acts 11. 16. Then remembred I the word of the Lord , how that he said , John indeed Baptized with Water ; but ye shall be Baptized with the Holy Ghost . The Apostle makes this Application upon the Holy Ghost's falling upon them ; whence he infers , that they were then Baptized with the Baptism of the Spirit : As to what is urged from his Calling afterwards for Water , to it shall be hereafter spoken . From all which Three Sentences relative one to another , First of John , Secondly of Christ , and Thirdly of Peter , it doth evidently follow , that such as were truly and really Baptized with the Baptism of Water , were notwithstanding not Baptized with the Baptism of the Spirit ; which is that of Christ : and such as truly and really did administer the Baptism of Water , did in so doing , not administer the Baptism of Christ. So that , if there be now but One Baptism , as we have already proved , we may safely conclude , that it is that of the Spirit , and not of Water ; else it would follow , that the One Baptism , which now continues , were the Baptism of Water , i. e. John's Baptism , and not the Baptism of the Spirit , i. e. Christ's , which were most Absurd . Object . If it be said further , That though the Baptism of John , before Christ's was administred , was different from it , as being the Figure only ; yet now that both it as the Figure , and that of the Spirit as the Substance , is necessary to make up the One Baptism . Answ. I Answer : This urgeth nothing , unless it be granted also , that both of them belong to the Essence of Baptism ; so that Baptism is not to be accounted as truly Administred , where both are not : which none of our Adversaries will acknowledge ; but on the contrary account not only all those truly Baptized with the Baptism of Christ , who are Baptized with Water , though they be uncertain whether they be Baptized with the Spirit , or not ; but they even account such truly Baptized with the Baptism of Christ , because Sprinkled , or Baptized with Water , though it be manifest and most certain , that they are not Baptized with the Spirit , as being Enemies thereunto in their Hearts by wicked Works . So here , by their own Confession , Baptism with Water is without the Spirit : Wherefore we may far safer conclude , that the Baptism of the Spirit , which is that of Christ , is and may be without that of Water ; as appears in that Acts 11. where Peter testifies of these Men , that they were Baptized with the Spirit , though not then Baptized with Water . And indeed , the Controversie in this , as in most other things , stands betwixt us and our Opposers , in that they not only oftentimes prefer the Form and Shadow to the Power and Substance , by denominating persons , as Inheritors and Possessors of the thing , from their having the Form and Shadow , though really wanting the Power and Substance ; and not admitting those to be so denominated , who have the Power and Substance , if they want the Form and Shadow . This appears evidently , in that they account those truly Baptized with the One Baptism of Christ , who are not baptized with the Spirit ( which in Scripture is particularly called the Baptism of Christ ) if they be only baptized with Water ; which themselves yet Confess to be but the Shadow , or Figure . And moreover , in that they account not those , who are surely baptized with the Baptism of the Spirit , baptized , neither will they have them so denominate , unless they be also Sprinkled with , or Dipped in Water : But we on the Contrary , do always prefer the Power to the Form , the Substance to the Shadow ; and where the Substance and Power is , we doubt not to denominate the Person accordingly , though the Form be wanting . And therefore we always seek first and plead for the Substance and Power , as knowing that to be indispensibly necessary ; though the Form sometimes may be dispensed with , and the Figure or Type may cease , when the Substance and Anti-type comes to be enjoyed ; as it doth in this Case , which shall hereafter be made appear . Proof . IV § IV. Fourthly : That the One Baptism of Christ is not a Washing with Water , appears from 1 Pet. 3. 21. The like Figure , whereunto even Baptism doth also now save us , ( not the putting away of the filth of the Flesh , but the answer of a good Conscience towards God ) by the Resurrection of Jesus Christ. So plain a definition of Baptism is not in all the Bible : and therefore , seeing it is so Plain , it may well be preferred to all the coined definitions of the School-men . The Apostle tells us first , Negatively , what it is not , viz. Not a putting away of the filth of the Flesh ; then surely it is not a Washing with Water , since that is so . Secondly , He tells us Affirmatively , what it is : viz. The Answer of a good Conscience towards God , by the Resurrection of Jesus Christ : where he Affirmatively Defines it to be the Answer ( or Confession , as the Syriack Version hath it ) of a good Conscience . Now , this Answer cannot be , but where the Spirit of God hath purified the Soul , and the Fire of his Judgment hath burned up the unrighteous nature ; and those , in whom this Work is wrought , may be truly said to be baptized with the Baptism of Christ , i. e. of the Spirit and of Fire . Whatever way then we take this Definition of the Apostle of Christ's Baptism , it confirmeth our sentence : For if we take the first or Negative part , viz. That it is not a putting away of the filth of the Flesh ; then it will follow , that Water-Baptism is not it , because that is a putting away of the filth of the Flesh. If we take the second and Affirmative Definition , to wit , That it is the Answer , or Confession of a good Conscience , &c. then Water-baptism is not it ; since , as our Adversaries will not deny , Water-baptism doth not always imply it , neither is it any necessary Consequence thereof . Moreover , the Apostle in this place doth seem especially to guard against those , that might esteem Water-baptism the true Baptism of Christ ; because ( lest by the Comparison induced by him in the preceding verse , betwixt the Souls that were saved in Noah's Ark , and us , that are now saved by Baptism ; lest , I say , any should have thence hastily concluded , that because the former were saved by Water , this place must needs be taken to speak of Water-Baptism ) to prevent such a mistake , he plainly affirms , that it is not that , but another thing . He saith not , that it is the Water , or the putting away of the filth of the Flesh , as accompanied with the Answer of a good Conscience , whereof the one , viz. the Water , is the Sacramental Element administred by the Minister ; and the other , the Grace or thing signified , Conferred by Christ ; but plainly , That it is not the putting away , &c. than which there can be nothing more manifest to Men unprejudicate and judicious . Moreover , Peter calls this here , which saves , the Antitypos , the Anti-type , or the thing figured , whereas it is usually translated , as if the like Figure did now save us ; thereby insinuating , that as they were Saved by Water in the Ark , so are we now by Water-baptism . But this Interpretation crosseth his sense , he presently after declaring the Contrary , as hath above been observed : and likewise it would Contradict the Opinion of all our Opposers . For Protestants deny it to be absolutely necessary to Salvation : And though Papists say , None are saved without it ; yet in this they admit an Exception , as of Martyrs , &c. and they will not say , that all that have it , are Saved by Water-baptism : which they ought to say , if they will understand by Baptism ( by which the Apostle saith , we are Saved ) Water-baptism , for seeing we are saved by this Baptism , as those that were in the Ark , were Saved by Water , and that all those , that were in the Ark , were Saved by Water ; it would then follow , that all those , that have this Baptism , are Saved by it . Now this Consequence would be false , if it were understood of VVater-baptism ; because many , by the Confession of all , are baptized with VVater , that are not saved : but this Consequence holds most true , if it be understood , as we do , of the Baptism of the Spirit ; since none can have this Answer of a good Conscience , and abiding in it , not be Saved by it . Proof . V Fifthly : That the One Baptism of Christ is not a VVashing with VVater , as it hath been proved by the Definition of the One Baptism , so it is also manifest from the Necessary Fruits and Effects of it , which are three-times particularly expressed by the Apostle Paul : As first , Rom. 6. 3 , 4. where he saith , That so many of them , as were baptized into Jesus Christ , were baptized into his Death ; buried with him by Baptism into Death , that they should walk in Newness of Life : Secondly , to the Gal. 3. 27. he saith positively , For as many of you , as have been baptized into Christ , have put on Christ : and Thirdly , to the Col. 2. 12. he faith , That they were Buried with him in Baptism , and Risen with him through the Faith of the operation of God. It is to be observed here , that the Apostle speaks generally , without any Exclusive Term , but Comprehensive of all : he saith not , Some of you , that were baptized into Christ , have put on Christ ; but As many of you : which is as much , as if he had said , Every one of you , that hath been baptized into Christ , hath put on Christ. Whereby it is evident , that this is not meant of VVater-baptism , but of the Baptism of the Spirit ; because else it would follow , that , whosoever had been baptized with VVater-baptism , had put on Christ , and were Risen with him ; which all acknowledge to be most Absurd . Now supposing , all the Visible Members of the Churches of Rome , Galatia and Coloss had been outwardly baptized with Water , ( I do not say , they were ; but our Adversaries will not only readily grant it , but also contend for it ) suppose ( I say ) the Case so , they will not say , they had all put on Christ ; since divers Expressions in these Epistles to them , shew the contrary . So that the Apostle cannot mean Baptism with Water ; and yet that he meaneth the Baptism of Christ , i. e. of the Spirit , cannot be denied ; or that the Baptism , wherewith these were baptized ( of whom the Apostle here testifies , that they had put on Christ ) was the One Baptism , I think none will call in question . Now admit , as our Adversaries Contend , that many in these Churches , who had been baptized with Water , had not put on Christ ; it will follow , that notwithstanding that Water-baptism , they were not baptized into Christ , or with the Baptism of Christ ; seeing as many of them , as were baptized into Christ , had put on Christ , &c. From all which I thus Argue ; Arg. I If the Baptism with Water were the One Baptism , i. e. the Baptism of Christ , as many as were baptized with Water , would have put on Christ. But the last is false ; Therefore also the first . And again ; Arg. II Since as many , as are baptized into Christ , i. e. with the One Baptism , which is the Baptism of Christ , have put on Christ ; Then Water-baptism is not the One Baptism , viz. the Baptism of Christ. But the first is true : Therefore also the last . Prop. III § V. Thirdly : Since John's Baptism was a Figure , and seeing , the Figure gives way to the Substance , albeit the thing figured remain , to wit , the One Baptism of Christ , yet the other ceaseth , which was the Baptism of John. That John's Baptism was a Figure of Christ's Baptism , I judge will not readily be denied ; but in Case it should , it can easily be proved from the Nature of it . John's Baptism was a being baptized with Water ; but Christ's is a baptizing with the Spirit : Therefore John's Baptism must have been a Figure of Christ's . But further , that Water-baptism was John's Baptism , will not be denied ; That Water-baptism is not Christ's Baptism , is already proved . From which doth arise the Confirmation of our Proposition , thus ; There is no Baptism to continue now , but the One Baptism of Christ. Arg. Therefore Water-baptism is not to continue now ; because it is not the Baptism of Christ. That John's Baptism is Ceased , many of our Adversaries confess : but , if any should alledge it otherwise , it may be easily proved by the express words of John , not only as being insinuated there , where he Contradistinguished his Baptism from that of Christ ; but particularly where he saith John 3. 30. He [ Christ ] must Increase , but I [ John ] must Decrease . From whence it clearly follows , that the Increasing or taking place of Christ's Baptism is the Decreasing or abolishing of John's Baptism : so that , if Water-baptism was a particular part of John's Ministry , and is no part of Christ's Baptism , as we have already proved , it will necessarily follow , that it is not to Continue . Arg. If Water-baptism had been to continue a Perpetual Ordinance of Christ in his Church , he would either have practised it himself , or Commanded his Apostles so to do . But that he practised it not , the Scripture plainly affirms , John 4. 2. And that he Commanded his Disciples to baptize with Water , I could never yet read . [ As for what is alledged , that Mat. 28. 19 , &c. ( where he bids them baptize ) is to be understood of Water-baptism , that is but to beg the Question , and the grounds for that shall be hereafter examined . ] Therefore to baptize with Water is no Perpetual Ordinance of Christ to his Church . This hath had the more Weight with me , because I find not any standing Ordinance or Appointment of Christ necessary to Christians , for which we have not either Christ's own Practice , or Command , as to obey all the Commandments , which comprehend both our Duty towards God and Man , &c. and where the Gospel requires more than the Law ; which is abundantly signified in the 5th and 6th Chapters of Matthew , and elsewhere . Besides as to the Duties of Worship , he exhorts us to Meet , promising his Presence ; commands to Pray , Preach , Watch , &c. and gives Precepts concerning some Temporary things , as the Washing of one anothers Feet , the breaking of Bread , hereafter to be discussed : only for this one thing of baptising with Water ( though so earnestly contended for ) we find not any Precept of Christ. § VI. But to make Water-baptism a necessary Institution of the Christian Religion , which is Pure and Spiritual , and not Carnal and Ceremonial , is to derogate from the New Covenant-Dispensation , and set up the Legal Rites and Ceremonies , of which this of Baptism , or Washing with Water , was one ; as appears from Heb. 9. 10. where the Apostle speaking thereof , saith , that it stood only in Meats and Drinks , and divers Baptisms , and Carnal Ordinances imposed , until the Time of Reformation : If then the Time of Reformation , or the Dispensation of the Gospel , which puts an end to the Shadows , be come , then such Baptisms and Carnal Ordinances are no more to be imposed , For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law , doth not appear ; seeing it is but Water still , and a Washing of the Outward Man , and a putting away of the filth of the Flesh still : And as before those , that were so Washed , were not thereby made perfect , as pertaining to the Conscience , neither are they at this day ; as our Adversaries must needs acknowledge , and Experience abundantly sheweth . So that the matter of it , which is a Washing with Water , and the Effects of it , which is only an Outward Cleansing , being still the same , how comes Water-baptism to be less a Carnal Ordinance now , than before ? Obj. 1 If it be said , That God confers inward Grace upon some , that are now baptized ? Answ. So no doubt he did also upon some , that used those Baptisms among the Jews . Obj. 2 Or if it be said ; Because 't is commanded by Christ now under the New Covenant . Answ. I Answer First , That 's to beg the Question ; of which hereafter . But Secondly , We find , That where the Matter of Ordinances is the same , and the End the same , they are never accounted more or less Spiritual , because of their different Times . Now , was not God the Author of the Purifications and Baptisms under the Law ? Was not Water the Matter of them , which is so now ? Was not the End of them to signifie an Inward Purifying by an Outward Washing ? And is not that alledged to be the End still ? And are the necessary Effects or Consequences of it any better now , than before , since men are now by vertue of Water-baptism , as a necessary Consequence of it , no more than before made Inwardly Clean ? And if some by God's Grace , that are baptized with Water , are inwardly purified , so were some also under the Law : So that this is not any Necessary Consequence nor Effect neither of this nor that Baptism . It is then plainly Repugnant to Right Reason , as well as to the Scripture-Testimony , to affirm that to be a Spiritual Ordinance now , which was a Carnal Ordinance before , if it be still the same both as to its Author , Matter and End , however made to vary in some small Circumstances : The Spirituality of the New Covenant , and of its Worship established by Christ , consisted not in such superficial Alterations of Circumstances ; but after another manner . Therefore let our Adversaries shew us , if they can , ( without begging the Question , and building upon some one or other of their own Principles denied by us ) wherever Christ appointed or ordained any Institution or Observation under the New Covenant , as belonging to the Nature of it , or such a necessary part of its Worship , as is perpetually to Continue , which being one in Substance and Effects , ( I speak of necessary not accidental Effects ) yet because of some small difference in Form or Circumstance , was before Carnal , notwithstanding it was commanded by God under the Law , but now is become Spiritual , because commanded by Christ under the Gospel ? And if they cannot do this , then if Water-baptism was once a Carnal Ordinance , as the Apostle positively affirms it to have been , it remains a Carnal Ordinance still ; and if a Carnal Ordinance , then no necessary part of the Gospel , or New Covenant-Dispensation ; and if no necessary part of it , then not needful to Continue , nor to be Practised by such , as live and walk under this Dispensation . But in this , as in most other things ( according as we have often observed ) our Adversaries Judaize , and renouncing the Glorious and Spiritual Priviledges of the New Covenant , are sticking in , and cleaving to the Rudiments of the Old , both in Doctrine and Worship , as being more suited and agreeable to their Carnal Apprehensions and Natural Senses . But we on the contrary travel above all to lay hold upon , and cleave unto the Light of the Glorious Gospel Revealed unto us : And the Harmony of the Truth we profess in this , may appear , by briefly observing , how in all things we follow the Spiritual Gospel of Christ , as contradistinguished from the Carnality of the Legal Dispensation ; while our Adversaries through rejecting this Gospel , are still labouring under the burthen of the Law , which neither they , nor their Fathers were able to bear . For the Law and Rule of the Old Covenant and Jews was Outward , written in Tables of Stone and Parchments : So also is that of our Adversaries . But the Law of the New Covenant is Inward and Perpetual , written in the Heart : So is ours . The Worship of the Jews was Outward and Carnal , limited to set Times , Places and Persons , and performed according to Set , Prescribed Forms and Observations ; so is that of our Adversaries . But the Worship of the New Covenant is neither limited to Time , Place nor Person , but is performed in the Spirit , and in Truth , and is not acted according to set Forms and Prescriptions , but as the Spirit of God immediately acts , moves and leads , whether it be to Preach , Pray , or Sing ; and such is also our Worship . So like wise the Baptism among the Jews under the Law was an outward Washing with outward Water , only to Typisie an inward Purification of the Soul , which did not necessarily follow upon those that were thus baptized : But the Baptism of Christ under the Gospel , is the Baptism of the Spirit and of Fire ; not the putting away of the filth of the Flesh , but the Answer of a good Conscience towards God : And such is the Baptism , that we labour to be baptized withal , and contend for . Arg. § VII . But again : If Water-baptism had been an Ordinance of the Gospel , then the Apostle Paul would have been sent to Administer it ; but he declares positively 1 Cor. 1. 17. That Christ sent him not to Baptize , but to Preach the Gospel . The Reason of that Consequence is undeniable , because the Apostle Paul's Commission was as large , as that of any of them , and consequently he being in special Manner the Apostle of Christ to the Gentiles , if Water-baptism ( as our Adversaries contend ) be to be accounted the badge of Christianity , he had more need than any of the rest to be sent to baptize with Water , that he might Mark the Gentiles Converted by him , with that Christian Sign . But indeed , the Reason holds better thus : That since Paul was the Apostle of the Gentiles , and that in his Ministry he doth through all ( as by his Epistles appears ) labour to wean them from the former Jewish Ceremonies and Observations , ( though in so doing he was sometimes undeservedly judged by others of his Brethren , who were unwilling to lay aside those Ceremonies ) therefore his Commission ( though as full , as to the Preaching of the Gospel and New Covenant-Dispensation , as that of the other Apostles ) did not require of him , that he should lead those Converts into such Jewish Observations , and Baptisms , however that Practice was Indulged in , and practised by the other Apostles among their Jewish Proselites : for which cause he thanks God , that he baptized so few ; intimating , that what he did therein , he did not by vertue of his Apostolick Commission , but rather in Condescendence to their Weakness ; even as at another time he Circumcised Timothy . Obj. 1 Our Adversaries , to evade the Truth of this Testimony , usually alledge , That by this is only to be understood , that he was not sent principally to baptize , not that he was not sent at all . Answ. But this Exposition , since it Contradicts the positive Words of the Text , and has no better Foundation , than the Affirmation of its Assertors , is justly rejected as spurious , until they bring some better Proof for it : He saith not , I was not sent principally to baptize ; but , I was not sent to baptize . Confirm . As for what they urge by way of Confirmation from other places of Scripture , where [ not ] is to be so taken , as where it 's said , I will have Mercy , and not Sacrifice , which is to be understood , that God requires principally Mercy , not excluding Sacrifices . Refut . I say , this Place is abundantly Explained by the following words [ and the Knowledge of God more than burnt-Offerings : ] by which it clearly appears , that burnt-Offerings , which are one with Sacrifices , are not Excluded . But there is no such word added in that of Paul , and therefore the Parity is not demonstrated to be alike , and consequently the Instance not sufficient ; unless they can prove , that it ought so to be admitted here : Else we might interpret by the same Rule all other Places of Scripture the same way ; As where the Apostle saith , 1 Cor. 2. 5. That your Faith might not stand in the Wisdom of Men , but in the Power of God ; it might be understood , it shall not stand Principally so . How might the Gospel by this Liberty of Interpretation be Perverted ? Obj. 2 If it be said , That the Abuse of this Baptism among the Corinthians , in dividing themselves according to the Persons , by whom they were baptized , made the Apostle speak so ; but that the Abuse of a thing doth not abolish it . Answ. I Answer ; It is true , it doth not , provided the thing be lawful and necessary ; and that , no doubt , the Abuse abovesaid gave the Apostle occasion so to write : But let it from this be considered , how the Apostle excludes Baptizing , not Preaching , though the Abuse [ mark ] proceeded from that no less , than from the other . For these Corinthians did denominate themselves from those different Persons , by whose Preaching ( as well as from those , by whom they were baptized ) they were Converted , as by the 4 , 5 , 6 , 7 , and 8. ver . of the 3d Ch. may appear ; and yet for to remove that Abuse , the Apostle doth not say , he was not sent to preach ; nor yet doth he rejoice , that he had only preached to a few ; because preaching being a standing Ordinance in the Church , is not because of any Abuse , that the Devil may tempt any to make of it , to be forborn , by such as are called to perform it by the Spirit of God ; wherefore the Apostle accordingly Chap. 3. 8 , 9. informs them as to that , how to Remove that Abuse : But as to Water-baptism , for that it was no standing Ordinance of Christ , but only practised as in Condescendence to the Jews , and by some Apostles to some Gentiles also , there so soon as the Apostle perceived the Abuse of it ; he let the Corinthians understand , how little stress was to be laid upon it ; by shewing them that he was glad , that he had administred this Ceremony to so few of them , and by telling them plainly that it was no part of his Commission , neither that , which he was sent to Administer . Query . Some ask us , How we know , that Baptizing here is meant of Water , and not of the Spirit ? Which if it be , then it will exclude Baptism of the Spirit , as well as of Water . Answ. I Answer : Such as ask the Question , I suppose speak it not as doubting , that this was said of Water-baptism ; which is more than manifest . For since the Apostle Paul's Message was to turn People from Darkness to Light , and Convert them to God ; and that as many as are thus turned and converted ( so as to have the Answer of a good Conscience towards God , and to have put on Christ , and be arisen with him in Newness of Life ) are baptized with the Baptism of the Spirit ; but who will say , that only these few mentioned there to be baptized by Paul , were come to this ? or that to turn or bring them to this Condition , was not ( even admitting our Adversaries Interpretation ) as principally a part of Paul's Ministry , as any other ? Since then our Adversaries do take this place for Water-baptism ( as indeed it is ) we may lawfully , taking it so also , urge it upon them . Why the Word Baptism and baptizing is used by the Apostle , where that of Water , and not of the Spirit , is only understood , shall hereafter be spoken to . Part. II I come now to consider the Reasons alledged by such as plead for Water-baptism ; which are also the Objections used against the Discontinuance of it . Obj. 1 § VIII . First , Some Object , That Christ , who had the Spirit above measure , was notwithstanding baptized with Water . As Nic. Arnold . against this These , Sect. 46. of his Theological Exercitation . Answ. I Answer : So was he also Circumcised ; it will not follow from thence , that Circumcision is to Continue . For it behoved Christ to fulfil all Righteousness , not only the Ministry of John , but the Law also ; therefore did he observe the Jewish Feasts and Rites , and kept the Passover : It will not then follow , that Christians ought to do so now . And therefore Christ Matth. 3. 15. gives John this reason of his being baptized , desiring him to Suffer it to be so now : Whereby he sufficiently intimates , that he intended not thereby to Perpetuate it , as an Ordinance to his Disciples . Obj. 2 Secondly , They Object Matth. 28. 19. Go ye therefore , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . Answ. This is the great Objection , and upon which they build the Whole Superstructure : Whereunto the first general and sound Answer is , by granting the whole ; but putting them to prove , that Water is here meant , since the Text is silent of it . And though in reason it be sufficient upon our part , that we Concede the whole expressed in the place , but deny , that it is by Water , which is an Addition to the Text ; yet I shall premise some Reasons , why we do so ; and then consider the Reasons alledged by those , that will have Water to be here understood . Arg. I The First is a Maxime yielded to by all , that We ought not to go from the literal signification of the Text , except some urgent necessity force us thereunto . But no urgent Necessity in this place forceth us thereunto . Therefore we ought not to go from it . Arg. II Secondly , That Baptism , which Christ commanded his Apostles , was the one Baptism , id est , his own Baptism . But the one Baptism , which is Christ's Baptism , is not with Water ( as we have already proved . ) Therefore the Baptism commanded by Christ to his Apostles , was not Water-baptism . Arg. III Thirdly : That Baptism , which Christ commanded his Apostles , was such , that as many as were therewith baptized , did put on Christ. But this is not true of Water-baptism . Therefore , &c. Arg. IV Fourthly : The Baptism commanded by Christ to his Apostles , was not John's Baptism : But Baptism with Water was John's Baptism : Therefore , &c. Allegat . I But First , They alledge , That Christ's Baptism , though a Baptism with Water , did differ from John 's , because John only baptized with Water unto Repentance , but Christ commands his Disciples to baptize in the Name of the Father , Son , and Holy Ghost ; reckoning , that in this Form there lieth a great difference betwixt the Baptism of John , and that of Christ. Answ. I Answer , as to that , John's Baptism was unto Repentance , the Difference lieth not there , because so is Christ's also . For our Adversaries will not deny , but that Adult Persons , that are baptized , ought , ere they be admitted to it , to Repent and Confess their Sins ; yea , and that Infants with a respect to , and Consideration of their Baptism , ought to Repent and Confess : So that the difference lieth not here ; since this of Repentance and Confession agrees as well to Christ's , as to John's Baptism . But in this our Adversaries are divided : for Calvin will have Christ's and John's to be all one ; Inst. lib. 4. cap. 15. Sect. 7 , 8. Yet they do differ , and the difference is , in that the one is by Water , the other not , &c. Secondly : As to what Christ saith , in commanding them to baptize in the Name of the Father , Son and Spirit , I confess that states the Difference , and it is great ; but that lies not only in admitting Water-baptism in this different Form , by a bare expressing of these Words : For as the Text saith no such thing , neither do I see , how it can be inferred from it . For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , into the Name ; now the Name of the Lord is often taken in Scripture for something else , than a bare sound of Words , or literal Expression , even for his Vertue and Power , as may appear from Psalm 54. 3. Cant. 1. 3. Prov. 18. 10. and in many more . Now , that the Apostles were by their Ministry to baptize the Nations into this Name , Vertue and Power , and that they did so , is evident , by these Testimonies of Paul above mentioned , where he saith , That as many of them , as were baptized into Christ , have put on Christ : This must have been a baptizing into the Name , i. e. Power and Vertue , and not a meer formal Expression of Words adjoined with Water-baptism ; because , as hath been above observed , it doth not follow , as a natural or necessary Consequence of it . I would have those , who desire to have their Faith built upon no other foundation , than the Testimony of God's Spirit , and Scriptures of Truth , throughly to Consider , whether there can be any thing further alledged for this Interpretation , than what the prejudice of Education and influence of Tradition hath imposed : Perhaps it may stumble the unwary and inconsiderate Reader , as if the very Character of Christianity were abolished , to tell him plainly , that this Scripture is not to be understood of baptizing with Water , and that this form of baptizing in the Name of Father , Son and Spirit , hath no warrant from Matth. 28. &c. For which , besides the Reason taken from the Signification of [ the Name ] as being the Vertue and Power above expressed , let it be considered , that , if that had been a Form prescribed by Christ to his Apostles , then surely , they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water ; but though particular mention be made in divers places of the Acts , Who were baptized , and how ? and though it be particularly expressed , that they baptized such and such , as Acts 2. 41 : 8. 12 , 13 , 38 : 9. 18 : 10. 48 : 16. 15 : 18. 8. yet there is not a Word of this Form. And in two places , Acts 8. 16 : 19. 5. it is said of some , that they were baptized in the Name of the Lord Jesus ; by which it yet more appears , that either the Author of this History hath been very defective , who having so often occasion to mention this , yet omitteth so substantial a part of Baptism , ( which were to accuse the Holy Ghost , by whose guidance Luke wrote it ) or else that the Apostles did no ways understand , that Christ by his Commission Matth. 28. did injoin them such a Form of Water-baptism , seeing they did not use it . And therefore it is safer to conclude , that what they did in administring Water-baptism , they did not by vertue of that Commission ; else they would have so used it : For our Adversaries , I suppose , would judge it a great Heresie to Administer Water-baptism without that , or only in the Name of Jesus , without mention of Father or Spirit , as it is expresly said they did , in the two places above cited . Allegat . II Secondly , They say : If this were not understood of Water-baptism , it would be a Tautology , and all one with Teaching . I say , Nay : Baptizing with the Spirit is somewhat further , than Teaching or Informing the Understanding ; for it imports a Reaching to , and melting the Heart , whereby it is turned , as well as the Understanding informed . Besides , we find often in the Scripture , that Teaching and Instructing are put together without any Absurdity or needless Tautology ; and yet these two have a greater Affinity , than teaching and baptizing with the Spirit . Allegat . III Thirdly , They say ; Baptism in this Place must be understood with Water , because it is the Action of the Apostles ; and so cannot be the Baptism of the Spirit , which is the Work of Christ , and his Grace , not of Man , &c. Answ. I Answer : Baptism with the Spirit , though not wrought without Christ and his Grace , is Instrumentally done by Men , fitted of God for that purpose ; and therefore no Absurdity follows , that Baptism with the Spirit should be expressed , as the Action of the Apostles : For though it be Christ by his Grace , that gives Spiritual Gifts , yet the Apostle , Rom. 1. 11. speaks of his Imparting to them Spiritual Gifts ; and he tells the Corinthians , that he had begotten them through the Gospel , 1 Cor. 4. 15. And yet to beget People unto the Faith , is the work of Christ and his Grace , not of Men. To Convert the Heart is properly the Work of Christ ; and yet the Scripture often-times ascribes it to Men , as being the Instruments : And since Paul's Commission was to turn People from Darkness to Light , though that be not done without Christ co-operating by his Grace , so may also baptizing with the Spirit be expressed , as performable by Man , as the Instrument , tho' the Work of Christ's Grace be needful to concur thereunto : So that it is no Absurdity to say , that the Apostles did Administer the Baptism of the Spirit . Allegat . IV Lastly , They say , That since Christ saith here , that he will be with his Disciples to the end of the World , therefore Water-baptism must continue so long . Answ. If he had been speaking here of Water-baptism , then that might have been urged ; but seeing that is denied , and proved to be false , nothing from thence can be gathered ; He speaking of the Baptism of the Spirit , which we freely confess doth remain to the End of the World , yea , so long as Christ's Presence abideth with his Children . Obj. III § IX . Thirdly , They Object the Constant Practice of the Apostles in the Primitive Church , who , they say , did always Admini-Water-baptism to such , as they Converted to the Faith of Christ ; And hence also they further urge , that of Matth. 28. to have been meant of Water , or else the Apostles did not understand it , in that in baptizing they used Water ; or that in so doing they walked without a Commission . I Answer : That it was the Constant Practice of the Apostles , is denied ; for we have shewn in the Example of Paul , that it was not so ; since it were most absurd to judge , that he Converted only those few , even of the Church of Corinth , whom he saith he baptized ; nor were it less absurd to think , that that was a constant Apostolick Practice , which he , that was not Inferior to the Chiefest of the Apostles , and who declares , he laboured as much as they all , rejoyceth , he was so little in . But further , the Conclusion inferred from the Apostles Practice of baptizing with Water , to evince , that they understood Matth. 28. of Water-baptism , doth not hold : For though they baptized with Water , it will not follow , that either they did it by vertue of that Commission , or that they mistook that place ; nor can there be any Medium brought , that will infer such a Conclusion . As to the other insinuated Absurdity , That they did it without a Commission ; It is none at all : For they might have done it by a Permission , as being in use , before Christ's Death ; and because the People nursed up with Outward Ceremonies , could not be weaned wholly from them . And thus they used other things , as Circumcision , and legal Purifications , which yet they had no Commission from Christ to do , ( to which we shall speak more at length in the following Proposition concerning the Supper . ) Object . But if from the Sameness of the Word , because Christ bids them baptize , and they afterwards in the Use of Water are said to baptize , it be judged probable , that they did understand that Commission , Matth. 28. to authorize them to baptize with Water , and accordingly practised it . Answ. Although it should be granted , that for a season they did so far mistake it , as to judge , that Water belonged to that Baptism , ( which however I find no necessity of granting ) yet I see not any great Absurdity would thence follow . For it is plain , they did mistake that Commission , as to a main part of it , for a Season ; as where he bids them , Go teach all Nations , since some time after they judged it unlawful to Teach the Gentiles : Yea , Peter himself scrupled it , until by a Vision constrained thereunto ; for which after he had done it , he was for a season ( until they were better informed ) judged by the rest of his Brethren . Now , if the Education of the Apostles , as Jews , and their Propensity to adhere and stick to the Jewish Religion , did so far influence them , that even after Christ's Resurrection and the pouring forth of the Spirit , they could not receive nor admit of the Teaching of the Gentiles , though Christ in his Commission to them , commanded them to Preach to them ; what further Absurdity were it to suppose , that through the like Mistake the Chiefest of them , having been the Disciples of John , and his Baptism being so much prized there among the Jews , that they also took Christ's Baptism , intended by him of the Spirit , to be that of Water , which was John's , and accordingly practised it for a season ; it suffices us , that , if they were so mistaken ( though I say not , that they were so ) they did not always remain under that Mistake : Else Peter would not have said of the Baptism , which now saves , that it is not a putting away of the filth of the Flesh ; which certainly Water-baptism is . But further they urge much Peter's baptising Cornelius : In which they press two things ; First , That Water-baptism is used even to those , that had received the Spirit Secondly , That it is said positively , he commanded them to be baptized , Acts 10. 47 , 48. But neither of these doth necessarily infer Water-baptism to belong to the New Covenant-Dispensation , nor yet to be a Perpetual standing Ordinance in the Church . For First , All that this will amount to , was , That Peter at that time baptized these Men ; but that he did it by vertue of that Commission , Matth. 28. remains yet to be proved . And how doth the baptising with VVater , after the receiving of the Holy Ghost prove the Case more , than the use of Circumcision and other Legal Rites acknowledged to have been acted by him afterwards ? Also no wonder , if Peter , that thought it so strange ( notwithstanding all that had been professed before , and spoken by Christ ) that the Gentiles should be made Partakers of the Gospel , and with great difficulty , not without a very extraordinary Impulse thereunto , was brought to come to them , and eat with them , was apt to put this Ceremony upon them ; which being , as it were , the particular Dispensation of John , the Fore-runner of Christ , seemed to have greater Affinity with the Gospel , than the other Jewish Ceremonies then used by the Church : but that will no ways infer our Adversaries Conclusion . Secondly , As to these Words , And he commanded them to be baptized , it declareth matter of Fact , not of Right ; and amounteth to no more , than that Peter did at that time pro hic & nunc , Command those persons to be baptized with Water ; which is not denied : but it saith nothing , that Peter commanded Water-baptism to be a Standing and Perpetual Ordinance to the Church ; neither can any Man of sound Reason say ( if he heed what he says ) that a Command in matter of Fact to Particular Persons , doth infer the thing commanded to be of general obligation to all , if it be not other ways bottomed upon some Positive Precept . Why doth Peter's Commanding Cornelius and his Houshold to be baptized at that time , infer Water-baptism to Continue , more than his Constraining ( which is more than Commanding ) the Gentiles in general to be Circumcised , and observe the Law ? We find , that at that time , when Peter baptized Cornelius , it was not determined , whether the Gentiles should not be Circumcised ; but on the contrary , it was the most general Sense of the Church , that they should : And therefore no wonder , if they thought it needful at that time , that they should be baptized , which had more Affinity with the Gospel , and was a Burthen less grievous . Obj. IV § X. Fourthly , They Object from the Signification of the Word [ baptize ] which is as much as to Dip and Wash with Water , alledging thence , that the very Word imports a being baptized with Water . Answ. This Objection is very weak . For since baptizing with Water was a Rite among the Jews , as Paulus Riccius sheweth , even before the coming of John ; therefore that Ceremony received that Name from the Nature of the Practice , as used both by the Jews and by John. Yea we find , that Christ and his Apostles frequently make use of these Terms to a more Spiritual Signification : Circumcision was only used and understood among the Jews , to be that of the Flesh ; but the Apostle tells us of the Circumcision of the Heart and Spirit , made without Hands . So that , though Baptism was used among the Jews , only to signifie a Washing with Water , yet both John , Christ , and his Apostles , speak of a being baptized with the Spirit and with Fire , which they make the Peculiar Baptism of Christ , as contradistinguished from that of Water , which was John's ( as is above shewn . ) So that , though Baptism among the Jews was only understood of Water , yet among Christians it is very well understood of the Spirit without Water ; as we see Christ and his Apostles spiritually to understand things , under the Terms of what had been Shadows before . Thus Christ speaking of his Body , ( though the Jews mistook him ) said , he would Destroy this Temple , and build it again in three days ; and many more , that might be instanced . But if the Etymology of the Word should be tenaciously adhered to , it would militate against most of our Adversaries , as well as against us . For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Immergo , to plunge and dip in , and that was the proper use of Water-baptism among the Jews , and also by John , and the Primitive Christians , who used it ; whereas our Adversaries for the most part only Sprinkle a little Water upon the Forehead , which doth not at all answer to the Word [ Baptism . ] Yea those of old among Christians , that used Water-baptism , thought this dipping and plunging so needful , that they thus dipped Children : And forasmuch as it was judged , that it might prove hurtful to some weak Constitutions , Sprinkling , to prevent that hurt , was introduced ; yet then it was likewise appointed , that such , as were only sprinkled , and not dipped , should not be admitto have any Office in the Church , as not being sufficiently baptized . So that , if our Adversaries will stick to the Word , they must alter their Method of Sprinkling . Obj. V Fifthly , They Object , John 3. 5. Except a Man be born again of Water and of the Spirit , &c. hence inferring the necessity of Water-baptism , as well as of the Spirit . Answ. But if this prove any thing , it will prove Water-baptism to be of absolute Necessity : And therefore Protestants rightly affirm , when this is urged upon them by Papists , to evince the absolute Necessity of Water-baptism , that [ Water ] is not here understood of Outward Water ; but mystically of an Inward Cleansing and Washing . Even as where Christs speaks of being baptized with Fire , it is not to be understood of outward material Fire , but only of Purifying , by a Metonymy ; because to purifie is a proper Effect of Fire , as to Wash and make clean is of Water . Therefore the Scripture alludes to Water , where it can as little be so understood : As where we are said to be Saved by the Washing of Regeneration , Tit. 3. 5. Yea , Peter saith expresly in the place often cited , as Calvin well observes ; That the Baptism , which saves , is not the putting away of the filth of the Flesh : So that , since [ Water ] cannot be understood of outward Water , this can serve nothing to prove Water-baptism . If it be said , that [ Water ] imports here Object . necessitatem Praecepti , though not Medii . I Answer ; That is first to take it for Answ. granted , that outward VVater is here understood ; the contrary whereof we have already proved . Next , VVater and the Spirit are placed here together , [ Except a Man be born of VVater and the Spirit ] where the Necessity of the one is urged , as much as of the other . Now if the Spirit be absolutely necessary , so will also Water : And then we must either say , that To be born of the Spirit , is not absolutely necessary , which all acknowledge to be false ; or else that Water is absolutely necessary , which , as Protestants , we affirm and have proved , is false : else we must confess , that Water is not here understood of outward Water . For to say , that when Water and the Spirit are placed here just together , and in the same manner , though there be not any difference or ground for it visible in the Text , or deduceable from it , That the necessity of Water is here Praecepti , but not Medii , but the necessity of the Spirit is both Medii and Praecepti ; is indeed confidently to affirm , but not to prove . Obj. VI Sixthly , and lastly , They Object ; That the Baptism of Water is a visible Sign or Badge , to distinguish Christians from Infidels , even as Circumcision did the Jews . Answ. I Answer ; This saith nothing at all , unless it be proved to be a necessary Precept , or part of the New Covenant-Dispensation ; it not being lawful to us to impose outward Ceremonies and Rites , and say , they will distinguish us from Infidels . Circumcision was positively commanded , and said to be a Seal of the first Covenant ; but as we have already proved , that there is no such Command for Baptism , so there is not any Word in all the New Testament , calling it a Badge of Christianity , or Seal of the New Covenant : And therefore to conclude , it is so , because Circumcision was so , ( unless some better Proof be alledged for it ) is miserably to beg the Question . The professing of Faith in Christ , and a holy Life answering thereunto , is a far better Badge of Christianity , than any outward Washing ; which yet answers not to that of Circumcision , since that affixed a Character in the Flesh , which this doth not : So that a Christian is not known to be a Christian by his being baptized , especially when he was a Child , unless he tell them so much . And may not the Professing Faith in Christ signifie that as well ? I know , there are divers of those , called Fathers , that speak much of Water-baptism , calling it Character Christianitatis ; but so did they also of the Sign of the Cross , and other such things , justly rejected by Protestants . For the Mystery of Iniquity , which began to work even in the Apostles days , soon spoiled the Simplicity and Purity of the Christian Worship ; so that not only many Jewish Rites were retained , but many Heathenish Customs and Ceremonies introduced into the Christian Worship ; as particularly that Word [ Sacrament . ] So that it is great folly , especially for Protestants , to plead any thing of this from Tradition or Antiquity ; for we find , that neither Papists nor Protestants use these Rites exactly , as the Ancients did , who in such things not walking by the most certain Rule of God's Spirit , but doting too much upon Outwards , were very Uncertain . For most of them all , in the Primitive Time did wholly Plunge and Dip those they Baptized ; which neither Papists nor Protestants do : Yea , several of the Fathers accused some as Hereticks in their Days , for holding some Principles common with Protestants , concerning it ; as particularly Augustine doth the Pelagians , for saying , That Infants dying Unbaptized , may be saved . And the Manichees were Condemned , for denying , that Grace is universally given by Baptism ; and Julian the Pelagian by Augustine , for denying Exorcism and Insufflation in the use of Baptism : All which things Protestants deny also . So that Protestants do but foolishly to upbraid us , as if we could not shew any among the Ancients , that denied Water-baptism ; seeing they cannot shew any , whom they acknowledge not to have been Heretical in several things , to have used it , nor yet , who using it , did not use also the Sign of the Cross , and other things with it , which they deny . There were some nevertheless in the darkest Times of Popery , who testified against Water-baptism . For one Alanus , page 103 , 104 , 107. speaks of some in his Time , that were burnt for the denying of it : For they said , that Baptism had no Efficacy either in Children or Adult Persons ; and therefore Men were not obliged to take Baptism : Particularly Ten Canonicks ( so called ) were burnt for that Crime , by the Order of King Robert of France ; as P. Pithaeus tells in his Fragments of the History of Guienne . Which is also confirmed by one Johannes Floracensis , a Monk ( who was famous at that Time ) in his Epistle to Oliva , Abbot of the Ausonian Church : I will ( saith he ) give you to understand concerning the Heresie , that was in the City of Orleans on Childer-mass-day : For it was true , if ye have heard any thing , that King Robert caused to be burnt alive nigh Fourteen of that City , of the Chief of their Clergy , and the more Noble of their Laicks , who were hateful to God , and abominable to Heaven and Earth ; for they did stiffly deny the Grace of Holy Baptism , and also the Consecration of our Lord's Body and Blood. The Time of this Deed is noted in these Words by Papir . Masson . in his Annals of France , lib. 3. in Hugh and Robert , Actum Aureliae publice Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha & Complices ejus damnati sunt & exusti Aureliae . Now for their calling them Hereticks and Manichees , we have nothing but the Testimony of their Accusers ; which will no more invalidate their Testimony for this Truth against the use of Water-baptism , or give more ground to charge us , as being one with Manichees , than because some , called by them Manichees , do agree with Protestants in some things , that therefore Protestants are Manichees or Hereticks : which Protestants can no ways shun . For the Question is , Whether , in what they did , they walked according to the Truth testified of by the Spirit in the Holy Scriptures ? So that the Controversie is brought back again to the Scriptures , according to which I suppose I have formerly discussed it . As for the latter part of the Thesis , denying the Use of Infant-baptism , it necessarily follows , from what is above-said . For if Water-baptism be Ceased , then surely Baptizing of Infants is not warrantable . But those that take upon them to Oppose us in this matter , will have more to do , as to this latter part : For after they have done , what they can , to prove Water-baptism ; it remains for them to prove , that Infants ought to be Baptized . For he that proves Water-baptism Ceased , proves , that Infant-baptism is Vain : But he that should prove , that Water-baptism continues , has not thence proved , that Infant-baptism is necessary ; That needs something further . And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this , to say , That the denying of Infant-baptism belonged to the Gangrene of Anabaptists ; without adding any further Probation . Concerning the Communion or Participation of the Body and Blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual , which is the Participation of his Flesh and Blood , by which the Inward Man is daily nourished in the Hearts of those , in whom Christ dwells . Of which things the Breaking of Bread by Christ with his Disciples was a Figure ; which they even used in the Church for a time , who had received the Substance , for the sake of the Weak . Even as Abstaining from things strangled , and from Blood , the Washing one anothers Feet , and the Anointing of the Sick with Oil : All which are commanded with no less Authority and Solemnity , than the former ; yet seeing they are but the Shadows of better things , they Cease in such , as have obtained the Substance . § I. THE Communion of the Body and Blood of Christ , is a Mystery hid from all natural men in their first , fall'n and degenerate State ; which they cannot understand , reach to , nor comprehend , as they there abide , neither as they there are , can they be Partakers of it , nor yet are they able to Discern the Lord's Body . And forasmuch as the Christian World ( so called ) for the most part hath been still labouring , working , conceiving and imagining in their own natural and unrenewed Understandings about the things of God and Religion , therefore hath this Mystery much been hid and sealed up from them , while they have been contending , quarrelling and fighting one with another about the meer Shadow , Outside and Form , but strangers to the Substance , Life and Vertue . § II. The Body then of Christ , which Believers partake of , is Spiritual , and not Carnal ; and his Blood , which they drink of , is pure and Heavenly , and not humane or Elementary ; as Augustin also affirms of the Body of Christ , which is Eaten , in his Tractat , Psal. 98. Except a Man eat my Flesh , he hath not in him Life Eternal : And he saith ; The Words , which I speak unto you , are Spirit and Life , understand spiritually what I have spoken . Ye shall not eat of this Body , which ye see , and drink this Blood , which they shall spill , that Crucifie me : I am the Living Bread , which have descended from Heaven ; he called himself the Bread , who descended from Heaven , exhorting that we might believe in him , &c. Quest. If it be asked then , What that Body , What that Flesh and Blood is ? Answ. I Answer : It is that Heavenly Seed , that Divine , Spiritual , Coelestial Substance , of which we spake before in the 5th and 6th Propositions . This is that Vehiculum Dei , or Spiritual Body of Christ , whereby and where-through he communicateth Life to Men , and Salvation to as many as believe in him , and receive him ; and whereby also Man comes to have Fellowship and Communion with God. This is proved from the 6th of John , from verse 32. to the end , where Christ speaks more at large of this matter , than in any other place : And indeed , this Evangelist and beloved Disciple , who lay in the Bosom of our Lord , gives us a more full account of the Spiritual Sayings and Doctrine of Christ : And it 's observable , that though he speaks nothing of the Ceremony used by Christ , of Breaking Bread with his Disciples , neither in his Evangelical Account of Christ's Life and Sufferings , nor in his Epistles ; yet he is more large in this account of the Participation of the Body , Flesh and Blood of Christ , than any of them all . For Christ in this Chapter perceiving , that the Jews did follow him for Love of the Loaves , desires them ( ver . 27. ) to labour not for the Meat which perisheth , but for that Meat which endureth for ever : But forasmuch as they , being Carnal in their Apprehensions , and not understanding the Spiritual Language and Doctrine of Christ , did judge the Manna , which Moses gave their Fathers , to be the most Excellent Bread , as coming from Heaven ; Christ , to rectifie that mistake , and better inform them , affirmeth First , That it is not Moses , but his Father , that giveth the true Bread from Heaven , ver . 32. and 48. Secondly , This Bread he calls himself , ver . 35. I am the Bread of Life : And ver . 51. I am the living Bread , which came down from Heaven : Thirdly , He declares , that this Bread is his Flesh , ver . 51. The Bread , that I will give , is my Flesh : And ver . 55. For my Flesh is Meat indeed , and my Blood is drink indeed : Fourthly , The Necessity of Partaking thereof , ver . 53. Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you : And lastly , ver . 33. the blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ ; This Bread giveth Life to the World , ver . 50. He that eateth thereof dyeth not ; ver . 58. He , that eateth of this Bread , shall live for ever , ver . 51. Whose eateth this Flesh , and drinketh this Blood , shall live for ever , ver . 54. And he dwelleth in Christ , and Christ in him ; ver . 56. And shall live by Christ ; ver . 57. From this large Description of the Origine , Nature and Effects of this Body , Flesh and Blood of Christ , it is apparent , that it is Spiritual , and to be understood of a Spiritual Body , and not of that Body or Temple of Jesus Christ , which was born of the Virgin Mary , and in which he walked , lived and suffered in the Land of Judea ; because that it is said , both that it came down from Heaven , yea , that it is He , that came down from Heaven . Now all Christians at present generally acknowledge , that the outward Body of Christ came not down from Heaven , neither was it that part of Christ , which came down from Heaven . And to put the matter out of doubt , when the Carnal Jews would have been so understanding it , he tells them plainly , ver . 63. It is the Spirit , that quickeneth , but the Flesh profiteth nothing . This is also founded upon most sound and solid Reason ; because that it is the Soul , not the Body , that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish nor feed the Soul ; there is no proportion , nor Analogy betwixt them ; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh , but of the Spirit : He that is joined to the Lord , is One Spirit , not one Flesh. For the Flesh ( I mean outward Flesh , even such as was that , wherein Christ lived and walked , when upon Earth ; and not Flesh , when transposed by a Metaphor , to be understood Spiritually ) can only partake of Flesh , as Spirit of Spirit : As the Body cannot feed upon Spirit , neither can the Spirit feed upon Flesh. And that the Flesh here spoken of , is spiritually understood , appears further , in that , that which feedeth upon it , shall never dye : But the Bodies of all Men once dye , yea it behoved the Body of Christ himself to dye . That this Body and Spiritual Flesh and Blood of Christ is to be understood of that Divine and Heavenly Seed before spoken of by us , appears both by the Nature and Fruits of it . First , It 's said , It is that , which cometh down from Heaven , and giveth Life unto the World : Now , this answers to that Light and Seed , which is testified of , John 1. to be the Light of the World , and the Life of Men. For that Spiritual Light and Seed , as it receives place in mens Hearts , and room to spring up there , is as Bread to the hungry and fainting Soul , that is ( as it were ) buried and dead in the lusts of the World , which receives Life again ; and revives , as it tasteth and partaketh of this heavenly Bread : And they that partake of it , are said to come to Christ ; neither can any have it , but by coming to him , and believing in the appearance of his Light in their Hearts ; by receiving which , and believing in it , the Participation of this Body and Bread is known . And that Christ understands the same thing here by his Body , Flesh and Blood , which is understood John 1. by the Light inlightening every Man , and the Life , &c. appears , for the Light and Life spoken of John 1. is said to be Christ ; He is the true Light : and the Bread and Flesh , &c. spoken of in this 6th of John , is called Christ ; I am the Bread of Life , saith he . Again , They that received that Light and Life , John 1. 12. Obtained Power to become the Sons of God , by believing in his Name : So also here , John 6. 35. He that cometh unto this Bread of Life shall not Hunger ; and he that believes in him , who is this Bread shall never thirst . So then , as there was the outward visible Body and Temple of Jesus Christ , which took its Original from the Virgin Mary ; so there is also the Spiritual Body of Christ , by and through which He , that was the Word in the beginning with God , and was and is GOD , did Reveal himself to the Sons of Men in all Ages , and whereby Men in all Ages come to be made partakers of Eternal Life , and to have Communion and Fellowship with God and Christ. Of which Body of Christ , and Flesh and Blood , if both Adam , and Seth , and Enoch , and Abraham , and Moses , and David , and all the Prophets and Holy Men of God had not eaten , they had not had Life in them , nor could their inward Man have been nourished . Now , as the outward Body and Temple was called Christ , so was also this Spiritual Body no less properly , and that long before that outward Body was in Being . Hence the Apostle saith , 1 Cor. 10. 3 , 4. That the Fathers did all eat the same spiritual Meat , and did all drink the same spiritual . Drink : ( for they drank of that Spiritual Rock , that followed them ; and that Rock was Christ. ) This cannot be understood otherwise than of this Spiritual Body of Christ : Which Spiritual Body of Christ , though it was the saving Food of the Righteous both before the Law , and under the Law , yet under the Law it was vailed and shadowed , and covered under divers Types , Ceremonies and Observations ; yea and not only so , but it was vailed and hid , in some respect , under the outward Temple and Body of Christ , or during the continuance of it ; so that the Jews could not understand Christ's Preaching about it , while on Earth : And not the Jews only , but many of his Disciples judged it an hard saying , murmured at it , and many from that time went back from him , and walked no more with him . I doubt not , but there are many also at this day professing to be Disciples of Christ , that do as little understand this matter , as those did , and are as apt to be offended and stumble at it , while they are gazing and following after the outward Body ; and look not to that , by which the Saints are daily fed and nourished . For as Jesus Christ , in obedience to the Will of the Father , did by the Eternal Spirit offer up that Body for a Propitiation for the Remission of Sins , and finished his Testimony upon Earth thereby , in a most perfect Example of Patience , Resignation and Holiness , that all might be made Partakers of the Fruit of that Sacricrifice ; so hath he likewise poured forth into the Hearts of all Men a measure of that Divine Light and Seed , wherewith he is Cloathed , that thereby reaching unto the Consciences of all , he may Raise them up out of Death and Darkness by his Life and Light ; and they thereby may be made Partakers of his Body , and therethrough come to have Fellowship with the Father and with the Son. Quest. § III. If it be asked , How and after what manner Man comes to partake of it , and to be fed by it ? Answ. I Answer in the plain and express words of Christ ; I am the Bread of Life ( saith he ) he that cometh to me , shall never hungeh ; he that believeth in me , shall never thirst : And again ; For my Flesh is Meat indeed , and my Blood is drink indeed . So whosoever thou art , that askest this Question , or read'st these Lines , whether thou account'st thy self a Believer , or really feelest by a certain and sad Experience , that thou art yet in the Unbelief , and find'st , that the outward Body and Flesh of Christ is so far from thee , that thou canst not reach it , nor feed-upon it : Yea , though thou hast often swallowed down and taken in that which the Papists have perswaded thee to be the Real Flesh and Blood of Christ , and hast believed it to be so ; though all thy Senses told thee the Contrary : Or ( being a Lutheran ) hast taken that Bread , in and with , and under which the Lutherans have assured thee that the Flesh and Blood of Christ is : Or ( being a Calvinist ) hast partaken of that , which the Calvinists say ( though a Figure only of the Body ) gives them that take it , a Real Participation of the Body , Flesh and Blood of Christ , though they neither know how , nor what way ; I say , if for all this , thou find'st thy Soul yet barren , yea hungry , and ready to starve for want of something thou longest for ; know , that that Light that discovers thy Iniquity to thee , that shews thee thy Barrenness , thy Nakedness , thy Emptiness , is that Body , that thou must partake of , and feed upon : But that till by forsaking Iniquity thou turn'st to it , com'st unto it , receiv'st it , though thou may'st hunger after it , thou canst not be Satisfied with it ; for it hath no Communion with Darkness : Nor canst thou drink of the Cup of the Lord , and the Cup of Devils , and be Partaker of the Lord's Table , and the Table of Devils , 1 Cor. 10. 21 ? But as thou suffer'st that small Seed of Righteousness to arise in thee , and to be formed into a Birth , that New Substantial Birth , that 's brought forth in the Soul , naturally feeds upon , and is nourished by this Spiritual Body : Yea , as this outward Birth lives not , but as it sucks in Breath by the Outward Elementary Air ; so this New Birth lives not in the Soul , but as it draws in and breathes by that Spiritual Air or Vehicle : And as the Outward Birth cannot subsist without some Outward Body to feed upon , some Outward Flesh , and some outward Drink ; so neither can this Inward Birth , without it be fed by this Inward Body , by this Inward Flesh and Blood of Christ , which answers to it after the same manner , by way of Analogy . And this is most agreeable to the Doctrine of Christ concerning this matter . For as without Outward Food the Natural Body hath not Life ; so also saith Christ , Except ye eat the flesh of the Son of man , and drink his blood , ye have no life in you : And as the Outward body eating Outward food , lives thereby ; so Christ saith , That he that eateth him , shall live by him . So it is this Inward Participation of this Inward Man , of this Inward and Spiritual Body , by which Man is united to God , and has Fellowship and Communion with him . He that eateth my Flesh , and drinketh my Blood ( saith Christ ) dwelleth in me , and I in him ; this cannot be understood of Outward Eating of Outward Bread : And as by this the Soul must have Fellowship with God , so also in so far as all the Saints are Partakers of this One Body , and this One Blood , they come also to have a Joint-Communion . Hence the Apostle 1 Cor. 10. 17. in this respect saith , That they being many , are One Bread , and One Body : And to the Wise among the Corinthians he saith , The Bread , which we break , is the Communion of the Body of Christ. This is the True and Spiritual Supper of the Lord , which Men come to partake of by hearing the Voice of Christ , and opening the Door of their Hearts , and so letting him in , in the manner above-said , according to the plain words of the Scripture , Rev. 3. 20. Behold , I stand at the Door and Knock ; if any Man hear my Voice , and open the Door , I will come in to him , and will sup with him , and he with me . So that the Supper of the Lord , and the Supping with the Lord , and partaking of his Flesh and Blood , is no ways limited to the Ceremony of breaking Bread and drinking Wine at particular times ; but is truly and really Enjoyed , as often as the Soul retires into the Light of the Lord , and feels and partakes of that Heavenly Life , by which the Inward Man is nourished : Which may be , and is often witnessed by the Faithful at all times ; though more particularly , when they are Assembled together to Wait upon the Lord. § IV. But what Confusion the Professors of Christianity have run into concerning this matter , is more than obvious ; who ( as in most other things they have done ) for want of a true Spiritual Understanding , have sought to Tie this Supper of the Lord to that Ceremony ( used by Christ before his Death ) of breaking Bread and drinking Wine with his Disciples . And though they for the most part agree in this general , yet how do they Contend and Debate one against another ? How strangely are they pinched , pained , and straitned to make this Spiritual Mystery agree to that Ceremony ? And what monstrous and wild Opinions and Conceivings have they invented , to inclose or affix the Body of Christ to their Bread and Wine ? From which Opinion not only the greatest , and fiercest , and most hurtful Contests , both among the Professors of Christianity in general , and among Protestants in particular , have arisen ; but also such Absurdities , irrational and blasphemous Consequences have ensued , as make the Christian Religion odious and hateful to Jews , Turks and Heathens . The Professors of Christianity do chiefly divide in this matter into three Opinions . The first is of those that say , The Substance of the Bread is Transubstantiated into the very Substance of that same Body , Flesh and Blood of Christ , which was born of the Virgin Mary , and crucified by the Jews : So that after the Words of Consecration ( as they call them ) it is no more Bread , but the Body of Christ. The second is of such as say ; The Substance of the Bread remains ; but that also that Body is in , and with , and under the Bread. So that both the Substance of the Bread , and the Body , Flesh and Blood of Christ , is there also . The third is of those , that ( denying both these ) do affirm , That the Body of Christ is not there Corporally , or Substantially ; but yet that it is Really and Sacramentally received by the Faithful , in the use of Bread and Wine : But how , or what way it 's there , they know not , nor can they tell ; only we must believe it is there , yet so , that it is only properly in Heaven . It is not my Design to enter into a Refutation of these several Opinions , for each of their Authors and Assertors have sufficiently Refuted one another ; and are all of them no less strong both from Scripture and Reason , in Refuting each their contrary Party's Opinion , than they are Weak in Establishing their own . For I often have seriously observed in reading their respective Writings ( and so it may be have others ) that all of them do notably , in so far as they Refute the contrary Opinions ; but that they are mightily pained , when they come to Confirm and Plead for their own : Hence I necessarily must conclude , That none of them had attained to the Truth and Substance of this Mystery . Let us see , if Calvin , after he hath Refuted the two former Opinions , be more successful , in what he affirms and asserts for the Truth of his Opinion ; who , after he hath much laboured in overturning and Refuting the two former Opinions , plainly confesseth , that he knows not , what to affirm instead of them . For after he has spoken much , and at last Concluded , That the Body of Christ is there , and that the Saints must needs partake thereof ; at last he lands in these Words . ( Sect. 32. ) But if it be asked me , how it is ? I shall not be ashamed to confess , That it is a Secret , too high for me to comprehend in my Spirit , or explain in Words . Here he deals very ingeniously ; and yet who would have thought , that such a Man would have been brought to this Strait in the Confirming of his Opinion ? Considering but a little before , in the same Chapter ( Sect. 15. ) he accuseth the Schoolmen among the Papists , ( and I Confess truly ) In that they neither Understand , nor Explain to others , how Christ is in the Eucharist ; which shortly after he Confesseth himself , he cannot do . If then the School-men among the Papists do neither Understand , nor yet can Explain to others their Doctrine in this matter , nor Calvin can comprehend it in his Spirit , ( which I judge is as much , as not to understand it ) nor Express it in Words ( and then surely he cannot Explain it to others ) then no certainty is to be had from either of them . There have been great Endeavours used for Reconcilement in this matter , both betwixt Papists and Lutherans , Lutherans and Calvinists , yea , and Calvinists and Papists , but all to no purpose : and many Forms and Manners of Expressions drawn up , to which all might yield ; which in the end proved in vain , seeing every one understood them , and interpreted them , their own way : and so they did thereby but Equivocate and Deceive one another . The Reason of all this Contention is , because they all wanted a clear Understanding of the Mystery , and were doting about the Shadow and the Externals . For both the Ground and Matter of their Contest lies in things extrinsick from , and unnecessary to the main Matter ; and this hath been often the Policy of Satan to busie People , and amuse them with outward Signs , Shadows and Forms , making them Contend about that ; while in the mean time the Substance is neglected . Yea , and in Contending for these Shadows , he stirs them up to the practice of Malice , Heat , Revenge and other Vices , by which he establisheth his Kingdom of Darkness among them , and ruines the Life of Christianity : For there has been more Animosity and Heat about this one Particular , and more Blood-shed and Contention , than about any other . And surely , they are little acquainted with the State of Protestants Affairs , who know not , that their Contentions about this have been more hurtful to the Reformation , than all the Opposition they met with from their common Adversaries . Now all these uncertain and absurd Opinions , and the Contentions therefrom arising , have proceeded from their all agreeing in Two General Errors concerning this thing : Which being denied and receded from , as they are by us , there would be an Easie Way made for Reconciliation , and we should all meet in the one Spiritual and true Understanding of this Mystery ; and as the Contentions , so would also the Absurdities , which follow from all the Three forementioned Opinions , Cease and fall to the ground . The First of these Errors is , in making the Communion or Participation of the Body , Flesh and Blood of Christ to relate to that outward Body , Vessel or Temple , that was born of the Virgin Mary , and walked and suffered in Judea ; whereas it should relate to the Spiritual Body , Flesh and Blood of Christ , even that Heavenly and Celestial Light and Life , which was the Food and Nourishment of the Regenerate in all Ages , as we have already proved . The Second Error is , In tying this Participation of the Body and Blood of Christ to that Ceremony , used by him with his Disciples in the breaking of bread , &c. as if it had only a Relation thereto , or , were only enjoyed in the use of that Ceremony ; which it neither hath , nor is . For this is that Bread , which Christ in his Prayer teaches to call for , terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the supersubstantial Bread , as the Greek hath it ; and which the Soul partakes of , without any relation or necessary respect to this Ceremony , as shall be hereafter proved more at length . These Two Errors being thus laid aside , and the Contentions arising therefrom buried , all are agreed in the main Positions , viz. First , That the body , flesh and blood of Christ is necessary for the nourishing of the Soul : Secondly , That the Souls of Believers do really and truly partake and feed upon the body , flesh and blood of Christ. But while Men are not content with the Spirituality of this Mystery , going in their own Wills , and according to their own Inventions , to strain and wrest the Scriptures , for to tie this Spiritual Communion of the flesh and blood of Christ , to outward Bread and Wine , and such like Carnal Ordinances , no wonder , if by their carnal Apprehensions they run into Heaps and Confusion . But because it hath been generally supposed , that the Communion of the Body and Blood of Christ had some special relation to the Ceremony of breaking Bread , I shall first Refute that Opinion , and then proceed to consider the Nature and Use of that Ceremony , and whether it be now necessary to Continue ; answering the Reasons and Objections of such as plead its Continuance , as a necessary and standing Ordinance of Jesus Christ. § V. First , It must be understood , that I speak of a Necessary and Peculiar Relation , otherwise than in a general Respect : For , forasmuch as our Communion with Christ is , and ought to be , our greatest and chiefest Work , we ought to do all other things with a Respect to God , and our Fellowship with him ; but a special and necessary Respect or Relation is such , as where the two things are tied and united together , either of their own Nature , or by the Command of God , that the one cannot be enjoyed , or at least is not ( except very extraordinarily ) without the other . Thus Salvation hath a necessary respect to Holiness , because without Holiness no Man shall see God : And the Eating of the flesh and blood of Christ hath a necessary respect to our having Life , because if we eat not his flesh , and drink not his blood , we cannot have Life : And our Feeling of God's Presence hath a necessary respect to our being found Meeting in his Name , by Divine Precept , because he has promised , Where two or three are Met together in his Name , he will be in the midst of them : In like manner our receiving benefits and blessings from God , has a necessary respect to our Praying , because if we Ask , he hath promised we shall Receive . Now the Communion or Participation of the flesh and blood of Christ hath no such necessary relation to the breaking of Bread and drinking of Wine ; for if it had any such necessary relation , it would either be from the Nature of the Thing , or from some Divine Precept : But we shall shew , it is from neither ; Therefore , &c. First , It is not from the Nature of it , because to partake of the flesh and blood of Christ is a Spiritual Exercise ; and all confess , that it is by the Soul and Spirit , that we become real Partakers of it , as it is the Soul , and not the Body , that is nourished by it : but to eat Bread and drink Wine , is a natural Act , which in it self adds nothing to the Soul , neither has any thing , that is Spiritual , in it ; because the most carnal Man that is , can as fully , as perfectly and as wholly eat Bread and drink Wine , as the most Spiritual . Secondly , Their relation is not by Nature , else they would infer one another : but all acknowledge , that many eat of the Bread , and drink of the Wine , even that which , they say , is Consecrate and Transubstantiate into the very Body of Christ , who notwithstanding have not Life Eternal , have not Christ dwelling in them , nor do live by him , as all do , who truly partake of the Flesh and Blood of Christ , without the Use of this Ceremony ; as all the Patriarchs and Prophets did , before this Ordinance ( as they account it ) was Instituted . Neither was there any thing under the Law , that had any direct or necessary Relation hereunto ; though to partake of the Flesh and Blood of Christ in all Ages was indispensibly necessary to Salvation . For as for the Paschal Lamb , the whole End of it is signified particularly Exod. 13. 8 , 9. to wit , that the Jews might thereby be kept in remembrance of their deliverance out of Egypt . Secondly , It has no relation by Divine Precept ; for if it had , it would be mentioned in that , which our Adversaries account the Institution of it , or else in the Practice of it by the Saints recorded in Scripture : But so it is not . For as to the Institution , or rather Narration of Christ's Practice in this matter , we have it recorded by the Evangelists Matthew , Mark and Luke . In the first two there is only an Account of the matter of Fact , to wit , That Christ brake Bread , and gave it his Disciples to eat , saying , This is my Body ; and blessing the Cup , he gave it them to drink , saying , This is my Blood ; but nothing of any desire to them to do it . In the last , after the Bread ( but before the Blessing or giving them the Wine ) he bids them do it in Remembrance of him : What we are to think of this Practice of Christ , shall be spoken of hereafter . But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ ? The End of this , for which they were to do it ( if at all ) is to Remember Christ ; which the Apostle yet more particularly expresses , 1 Cor. 11. 26. To shew forth the Lord's Death : But to Remember the Lord , or Declare his Death , which are the special and particular Ends annexed to the Use of this Ceremony , is not at all to partake of the Flesh and Blood of Christ , neither have they any more necessary Relation to it , than any other two different Spiritual Duties . For though they , that partake of the Flesh and Blood of Christ , cannot but Remember him ; yet the Lord and his Death may be Remembred ( as none Gan deny ) where his Flesh and Blood is not truly partaken of . So that , since the very particular and express End of this Ceremony may be witnessed ( to wit , the Remembrance of the Lord's Death ) and yet the Flesh and Blood of Christ not partaken of , it cannot have had any necessary Relation to it , else the partaking thereof would have been the End of it , and could not have been attained without this Participation . But on the contrary we may well infer hence , that since the positive End of this Ceremony is not the partaking of the Flesh and Blood of Christ , and that whoever partakes of the Flesh and Blood of Christ , cannot but Remember him ; that therefore such need not this Ceremony to put them in Remembrance of him . Object . But if it be said , That Jesus Christ calls the Bread here his Body , and the Wine his Blood ; therefore he seems to have had a special relation to his Disciples partaking of his Flesh and Blood in the use of this thing . Answ. I Answer ; His calling the Bread his Body , and the Wine his Blood , would yet infer no such thing : Though it is not denied , but that Jesus Christ in all things he did , yea and from the use of all Natural things , took occasion to raise the Minds of his Disciples and Hearers to Spirituals . Hence from the Woman of Samaria her drawing Water , he took occasion to tell her of that Living Water , which whoso drinketh thereof , shall never thirst ; which indeed is all one with his Blood here spoken of : Yet it will not follow , that that Well , or Water , had any necessary relation to the Living Water , or the Living Water to it , &c. So Christ takes occasion from the Jews following him for the Loaves , to tell them of this Spiritual Bread and Flesh of his Body , which was more necessary for them to feed upon ; it will not therefore follow , that their following him for the Loaves had any necessary relation thereunto . So also Christ here being at Supper with his Disoiples , takes occasion from the Bread and Wine , which was before them , to signifie unto them , that as That Bread , which he brake unto them , and That Wine , which he blessed and gave unto them , did contribute to the preserving and nourishing of their Bodies ; so was he also to give his Body , and shed his Blood for the Salvation of their Souls : And therefore the very End proposed in this Ceremony , to those that observe it , is to be a Memorial of his Death . But if it be said , that the Apostle 1 Cor. 10. 16. Calls the Bread which he brake , the Communion of the Body of Christ , and the Cup , the Communion of his Blood. I do most willingly subscribe unto it ; but do deny , that this is understood of the outward Bread , neither can it be evinced , but the Contrary is manifest from the Context : For the Apostle in this Chapter speaks not one Word of that Ceremony . For having in the beginning of it shewn them , how the Jews of Old were made partakers of the Spiritual Food and Water , which was Christ , and how several of them , through Disobedience and Idolatry fell from that good Condition , he exhorts them by the Example of those Jews , whom God destroyed of Old , to flee those Evils ; shewing them , that they ( to wit , the Corinthians ) are likewise partakers of the body and blood of Christ , of which Communion they would rob themselves , if they did Evil , because they could not drink of the Cup of the Lord , and the Cup of Devils , and partake of the Lord's Table , and of the Table of Devils , ver . 21. Which shews , that he understands not here the using of outward Bread and Wine ; because those , that do Drink the Cup of Devils , and Eat of the Table of Devils , ( yea , the Wickedest of Men ) may partake of the outward Bread and outward Wine . For there the Apostle calls the bread One , ver . 17. and he saith , We being many , are One bread and one body ; for we are all partakers of that One bread : Now if the bread be One , it cannot be the Outward , or the Inward would be excluded ; whereas it cannot be denied , but that it 's the partaking of the Inward bread , and not the Outward , that makes the Saints truly One body and One bread . And whereas they say , that the One bread here comprehendeth both the Outward and Inward by vertue of the Sacramental Union ; that indeed is to affirm , but not to prove . As for that Figment of a Sacramental Union , I find not such a thing in all the Scripture , especially in the New Testament : Nor is there any thing can give a rise for such a thing in this Chapter , where the Apostle , as is above observed , is not at all treating of that Ceremony ; but only from the Excellency of that Priviledge , which the Corinthians had , as believing Christians , To partake of the flesh and blood of Christ , dehorts them from Idolatry , and partaking of the Sacrifices offered to Idols , so as thereby to offend or hurt their weak Brethren . Object . But that , which they most of all Cry out for in this matter , and are always Noising , is from 1 Cor. 11. where the Apostle is particularly treating of this matter ; and therefore from some Words here they have the greatest Appearance of Truth for their Assertion : As ver . 27. where he calls the Cup , the Cup of the Lord , and saith ; That they who eat of it , and drink it unworthily , are guilty of the body and blood of the Lord , and ver . 26. Eat and drink their own Damnation : intimating hence , that this hath an immediate or necessary relation to the body , flesh and blood of Christ. Answ. Though this at first View may catch the Unwary Reader ; yet being well considered , it doth no ways Evince the matter in Controversie . As for the Corinthians being in the Use of this Ceremony , why they were so , and how that obliges not Christians now to the same , shall be spoken of hereafter : it suffices at this time to consider , that they were in the Use of it . Secondly , That in the Use of it they were guilty of , and committed divers Abuses . Thirdly : That the Apostle here is giving them Directions , how they may do it aright , in shewing them the right and proper Use and End of it . These things being premised , let it be observed , that the very express and particular Use of it , according to the Apostle is , To shew forth the Lord's Death , &c. But to shew forth the Lord's Death , and partake of the flesh and blood of Christ , are different things : He saith not , As often as ye eat this Bread , and drink this Cup , ye partake of the Body and Blood of Christ ; but , Ye shew forth the Lord's Death . So I acknowledge , that this Ceremony , by those that practise it , hath an Immediate Relation to the outward Body and Death of Christ upon the Cross , as being properly a Memorial of it ; but it doth not thence follow , that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ , or that Spiritual Supper spoken of Rev. 3. 20. For though in a general way , as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God ; so we shall not deny , but this hath a relation to others . Now for his calling the Cup , the Cup of the Lord , and saying , They are guilty of the Body and Blood of Christ , and eat their own Damnation , in not discerning the Lord's Body , &c. I answer , that this infers no more Necessary Relation , than any other Religious Act ; and amounts to no more than this , that since the Corinthians were in the Use of this Ceremony ; and so performed it as a Religious Act , they ought to do it Worthily , else they should bring Condemnation upon themselves . Now , this will not more infer the thing so practised by them , to be a necessary , Religious Act , obligatory upon others , than when Rom. 14. 6. the Apostle saith , He that regardeth the Day , regardeth it unto the Lord , it can be thence inferred , that the Days that some esteemed and observed , did lay an obligation upon others to do the same . But yet , as he that Esteemed a Day , and placed Conscience in keeping it , was to regard it to the Lord , and so it was to him , in so far as he dedicated it unto the Lord , the Lord's Day , he was to do it Worthily ; and if he did it Unworthily , he would be guilty of the Lord's Day , and so keep it to his own Damnation : So also such as observe this Ceremony of Bread and Wine , it is to them the Bread of the Lord , and the Cup of the Lord , because they Use it as a Religious Act : And forasmuch as their End therein is , To shew forth the Lord's Death , and to Remember his Body , that was Crucified for them , and his Blood , that was shed for them ; If notwithstanding they believe it is their Duty to do it , and make it a matter of Conscience to forbear , if they do it without that due Preparation and Examination , which every Religious Act ought to be performed in , then instead of truly Remembring the Lord's Death , and his Body and his Blood , they render themselves Guilty of it , as being in one Spirit with those , that Crucified him , and shed his Blood , though pretending with Thanksgiving and Joy to Remember it . Thus the Scribes and Pharisees of Old , though in Memory of the Prophets they garnished their Sepulchres , yet are said by Christ to be Guilty of their Blood. And that no more can be hence inferred , appears from another saying of the same Apostle , Rom. 14. 23. He that doubteth , is damned , if he eat , &c. where he , speaking of those that judged it unlawful to Eat flesh , &c. saith , If they eat doubting , they eat their own Damnation . Now it is manifest for all this , that either the doing or forbearing of this , was to another , that placed no Conscience in it , of no moment ; so I say , he that Eateth that , which in his Conscience he is perswaded is not lawful for him to Eat , doth Eat his own Damnation : So he also , that placeth Conscience in Eating bread and wine , as a Religious Act , if he do it Unprepared , and without that due respect , wherein such Acts should be gone about , he Eateth and Drinketh his own Damnation , not discerning the Lord's Body , i. e. not minding what he doth , to wit , with a special Respect to the Lord , and by way of a special Commemoration of the Death of Christ. § VI. I having now sufficiently shewn , what the True Communion of the Body and Blood of Christ is , how it is partaken of , and how it has no necessary Relation to that Ceremony of bread and Wine used by Christ with his Disciples ; it is sit now to consider the Nature and Constitution of that Ceremony ( for as to the proper Use of it , we have had occasion to speak before ) Whether it be a standing Ordinance in the Church of Christ , obligatory upon all ; or indeed , whether it be any necessary part of the Worship of the New Covenant-Dispensation , or hath any better or more binding Foundation , than several other Ceremonies appointed and practised about the same time , which the most of our Opposers acknowledge to be ceased , and now no ways binding upon Christians ? We find this Ceremony only mentioned in Scripture in four places , to wit , Matthew , Mark and Luke , and by Paul to the Corinthians : If any would infer any thing from the frequency of the mentioning of it , that will add nothing ; for it being a matter of Fact , is therefore mentioned by the Evangelists : And there are other things less Memorable as often , yea oftner mentioned . Matthew and Mark give only an Account of the Matter of Fact , without any Precept to do so afterwards ; simply declaring , that Jesus at that time did desire them to Eat of the Bread , and Drink of the Cup : To which Luke adds these Words ; This do in Remembrance of me . If we consider this Action of Christ with his Apostles , there will appear nothing singular in it , for a Foundation to such a strange Superstructure , as many in their Airy Imaginations have fought to build upon it ; for both Matthew and Mark press it as an Act done by him , as he was Eating : Matthew saith , And as they were Eating ; and Mark , And as they did Eat , Jesus took bread , &c. Now this Act was no singular thing , neither any solemn Institution of a Gospel Ordinance , because it was a Constant Custom among the Jews ( as Paulus Riccius observes at length in his Celestial Agriculture ) ; That when they did Eat the Passover , the Master of the Family did take Bread , and bless it , and breaking gave of it to the rest ; and likewise taking Wine , did the same : So that there can nothing further appear in this , than that Jesus Christ , who fulfilled all Righteousness , and also observed the Jewish Feasts and Customs , used this also among his Disciples only , that , as in most other things he laboured to draw their Minds to a further thing ; so in the use of this he takes occasion to put them in mind of his Death and Sufferings , which were shortly to be : Which he did the oftner Inculcate unto them , for that they were Averse from believing it . And as for that Expression of Luke , Do this in Remembrance of me ; it will amount to no more , than being the last time , that Christ did Eat with his Disciples , he desired them , that in their Eating and Drinking they might have regard to him ; and by the Remembring of that opportunity , be the more stirred up to follow him diligently through Sufferings and Death , &c. But what man of Reason , laying aside the Prejudice of Education , and the Influence of Tradition , will say , that this Account of the Matter of Fact given by Matthew and Mark , or this Expression of Luke , to do that in Remembrance of him , will amount to these Consequences , which the generality of Christians have sought to draw from it ; as calling it Augustissimum Eucharistiae Sacramentum , Venerabile Altaris Sacramentum , The Principal Seal of the Covenant of Grace , by which all the Benefits of Christ's Death are sealed to Believers , and such like things ? But to give a further Evidence , how these Consequences have not any bottom from the Practice of that Ceremony , nor from the words following , Do this , &c. let us consider another of the like Nature , as it is at length expressed by John , c. 13. v. 3 , 4 , 8 , 13 , 14 , 15. Jesus riseth from Supper , and laid aside his Garments , and took a Towel , and girded himself : After that he poured Water into a Bason , and began to Wash the Disciples Feet , and to wipe them with the Towel , wherewith he was girded . Peter saith unto him , Thou shalt never Wash my Feet : Jesus answered him , If I Wash thee not , thou hast no part with me . So after he had Washed their Feet , he said , Know ye , what I have done to you ? If I then your Lord and Master have Washed your Feet , ye also ought to Wash one anothers Feet : For I have given you an Example , that ye should do , as I have done to you . As to which let it be observed , that John relates this Passage to have been done at the same time , with the other of breaking Bread , both being done the Night of the Pass-over , after Supper . If we regard the Narration of this , and the Circumstances attending it , it was done with far more Solemnity , and prescribed far more punctually and particularly , than the former . It is said only , As he was Eating , he took Bread ; so that this would seem to be but an Occasional business : But here he rose up , he laid by his Garments , he girded himself , he poured out the Water , he Washed their Feet , he wiped them with the Towel ; He did this to all of them : Which are Circumstances surely far more observable , than those noted in the other . The former was a Practice common among the Jews , used by all Masters of Families upon that occasion ; but this , as to the Manner and Person acting it , to wit , for the Master to rise up , and Wash the Feet of his Servants and Disciples , was more singular and observable . In the breaking of Bread , and giving of Wine , it is not pleaded by our Adversaries , nor yet mentioned in the Text , that he particularly put them into the hands of all ; but breaking it , and blessing it , gave it the nearest , and so they from hand to hand : But here it is mentioned , that he Washed not the Feet of one or two , but of many . He saith not in the former , that if they do not eat of that Bread ; and drink of that Wine , they shall be prejudiced by it ; but here he saith expresly to Peter , that if he Wash not him , he hath no part with him : Which being spoken upon Peter's Refusing to let him Wash his Feet , would seem to Import no less , than not the Continuance only , but even the Necessity of this Ceremony . In the former he saith , as it were passingly , Do this in Remembrance of me ; but here he sitteth down : Again , he desires them to consider what he hath done ; tells them positively , that as he hath done to them , so ought they to do to one another : And yet again , he redoubles that Precept , by telling them , he has given them an Example , that they should do so likewise . If we respect the Nature of the thing , it hath as much in it , as either Baptism or the breaking of Bread , seeing it is an outward Element of a cleansing Nature , applied to the outward Man , by the Command and the Example of Christ , to signifie an inward purifying . I would willingly propose this seriously to Men that will be pleased to make use of that Reason and Understanding that God hath given them , and not be imposed upon , nor abused by the Custom or Tradition of others , Whether this Ceremony , if we respect either the Time , that it was Appointed in , or the Circumstances , wherewith it was performed or the Command enjoining the use of it , hath not as much to recommend it for a standing Ordinance of the Gospel , as either Water-Baptism , or Bread and Wine , or any other of that kind ? I wonder then what Reason the Papists can give , why they have not numbred it among their Sacraments , except meerly Voluntas Ecclesiae & Traditio Patrum . Object . But if they say , That it is used among them , in that the Pope and some other Persons among them , use to do it Once a year to some poor People . Answ. I would willingly know what Reason they have , why This should not be extended to All , as well as that of the Eucharist , ( as they term it ; ) or whence it appears from the Text , that [ Do this in remembrance of me ] should be interpreted , that the Bread and Wine were every day to be taken by all Priests , or the Bread every day , or every week by the People ; and that that other Command of Christ , Ye ought to do as I have done to you , &c. is only to be understood of the Pope or some other Persons , to be done only to a few , and that once a year ? Surely , there can be no other Reason for this difference assigned from the Text. And as to Protestants , who use not this Ceremony at all , if they will but open their eyes , they may see how that by Custom and Tradition they are abused in this matter , as were their Fathers in divers Popish Traditions . For if we look into the plain Scripture , what can be thence inferred to urge the One , which may not be likewise pleaded for the Other ? Or for laying aside the One , which may not be likewise said against the Continuance of the Other ? If they say , That the former , of Washing the Feet , was only a Ceremony ; What have they , whence they can shew , that this breaking of bread is more ? If they say , That the former was only a Sign of Humility and Purifying , What have they to prove that this was more ? If they say , The one was only for a Time , and was no Evangelical Ordinance : What hath this to make it such , that the other wanted ? Surely there is no way of Reason to evite this , neither can any thing be alledged that the one should Cease , and not the other ; or the one Continue , and not the other , but the meer Opinion of the Affirmers , which by Custom , Education and Tradition , hath begotten in the hearts of People a greater Reverence for , and Esteem of the one , than the other : Which , if it had fall'n out to be as much recommended to us by Tradition , would , no doubt , have been as tenaciously pleaded for , as having no less Foundation in the Scripture . But since the former , to wit , the Washing of one anothers Feet , is justly laid aside , as not binding upon Christians , so ought also the other , for the same Reason . § . VII . But I strange that those that are so Clamorous for this Ceremony , and stick so much to it , take liberty to dispense with the Manner or Method that Christ did it in ; since none , that ever I could hear of , who now do it , use it in the same way that he did it : Christ did it at Supper , while they were eating ; but they do it in the Morning only by it self : What Rule walk they by in this Change ? Object . If it be said , These are but Circumstances , and not the Matter ; and if the Matter be kept to , the alteration of Circumstances is but of small moment . Answ. What if it should be said , the Whole is but a Circumstance which fell out at that time when Christ did Eat the Passover ? For if we have regard to that , which alone can be pleaded for an Institution , viz. these Words , Do this in remembrance of me ; it doth as properly relate to the Manner , as Matter . For how may or can they evince in Reason , that these Words , Do this , only signifie , Eat Bread , and drink Wine , but it is no matter when ye eat , nor how ye eat it ; and not , as ye have seen me eat at Supper with you , who take Bread and break it , and give it you ; and take the Cup , and bless it , and give it you , so do ye likewise ? And seeing Christ makes no distinction in those Words , Do this , it cannot be judged in Reason but to relate to the whole : Which if it do , all those that at present use this Ceremony among Christians , have not yet obeyed this Precept , nor fulfilled this Institution , notwithstanding all their Clamours concerning it , Object . If it be said , That the Time and Manner of doing it by Christ , was but Accidentally , as being after the Jewish Passover : which was at Supper . Answ. Besides that it may be answered and easily proved , That the whole was Accidental , as being the Practice of a Jewish Ceremony , as is above observed ; May it not the same way be urged , that the Drinking of Wine was Accidental , as being the Natural Product of that Country ? and so be pleaded , that in those Countries where Wine doth not grow , as in our Nation of Scotland , we may make use of Beer or Ale , in the use of this Ceremony , or Bread made of other Grain than that which Christ used ? And yet would not our Adversaries judge this an Abuse , and not right peforming of this Sacrament ? Yea , have not Scruples of this kind occasioned no little Contention among the Professors of Christianity ? What great Contest and Strife hath been betwixt the Greek and Latin Churches concerning the Bread ? While the one will have it Unleavened , reckoning , because the Jews made use of Unleavened Bread in the Passover , that it was such kind of Bread that Christ did break to his Disciples ; the other Leavened : Therefore the Lutherans make use of Unleavened Bread , the Calvinists of Leavened : And this Contest was so hot , when the Reformation was beginning at Geneva , that Calvin and Farellus were forced to flee for it . But do not Protestants by these Uncertainties open a Door to Papists for their excluding the People from the Cup ? Will not [ Do this ] infer positively , that they should do in the same Manner , and at the same Time , which Christ did it , as well as that they should use the Cup , and not the Bread only ? Or what reason have they to dispense with the One , more than the Papists have to do with the Other ? O what strange Absurdities and Inconveniencies have Christians brought upon themselves , by superstitiously adhering to this Ceremony ! Out of which Difficulties it is impossible for them to extricate themselves , but by laying it aside , as they have done others of the like Nature . For besides what is above-mentioned , I would gladly know , how from the words they can be certainly Resolved , that these words [ Do this ] must be understood to the Clergy , Take , bless and break this Bread , and give it to others ; but to the Laity only , Take and eat , but do not bless ? &c. Object . If it be said , That the Clergy was only present . Answ. Then will not that open a Door for the Popish Argument against the Administration of the Cup to the People ? Or may not another from thence as easily infer , That only the Clergy ought to partake of this Ceremony , because they were only those present to whom it was said Do this ? But if this [ Do this ] be extended to all , how comes it that all have not liberty to obey it , in both blessing , breaking and distributing , as well as taking and eating ? Besides all these , even the Calvinian Protestants of Great Britain could never yet accord among themselves about the Manner of taking it , whether sitting , standing , or kneeling ; whether it should be given to the Sick , and those that are ready to Die , or not : Which Controversies , tho' they may be esteemed of small moment , yet have greatly contributed , with other things , to be the occasion not only of much Contention , but also of Blood-shed and Devastation ; so that in this last respect the Prelatick Calvinists have termed the Presbyterians Schismatical and Pertinacious , and and they them again Superstitious , Idolatrous and Papistical . Who then that will open their Eyes , but may see that the Devil hath stirred up this Contention and Zeal , to busie men about things of small Moment , that greater Matters may be neglected , while he keeps them in such a do about this Ceremony ; while they lay aside others of the like Nature , as positively Commanded , and as punctually Practised , and from the Observation of which , half so many Difficulties will not follow ? § VIII . How then ? Have we not Reason , not finding the Nature of this Practice to be obligatory upon us , more than those other our Adversaries have laid aside , to avoid all this Confusion , since those that use it , can never agree , neither concerning the Nature , Efficacy , nor Manner of doing it ? And this proceeds , because they take it not plainly , as it lies in the Scripture ; but have so much mixed in their own Inventions . For would they take it as it lies , it would import no more , than that Jesus Christ at that time did thereby signifie unto them , that his Body and Blood was to be offered for them ; and desired them , that whensoever they did eat or drink , they might do it in Remembrance of him , or with a Regard to him , whose Blood was shed for them . Now that the Primitive Church , gathered immediately after his Ascension , did so understand it , doth appear from their Use and Practice , if we admit those places in the Acts , where breaking of Bread is spoken of , to have relation hereto ; which as our Adversaries do , so we shall willingly agree to . As first , Acts 2. 42. And they continued stedfastly in the Apostles Doctrine , and Fellowship , and in Breaking of Bread , &c. This cannot be understood of any other than of their Ordinary Eating ; for as nothing else appears from the Text , so the Context makes it plain ; for they had all things in common ; and therefore it is said , Ver. 26. And they continuing daily with one accord in the Temple , and Breaking of Bread from House to House , did eat their Meat with gladness , and singleness of heart . Who will not wilfully close their Eyes , may see here , that their Breaking being joyned with their Eating , shews , that nothing else is here expressed , but that , having all things in common , and so continuing together , they also did Break their Bread , and Eat their Meat together : In doing whereof I shall not doubt but they Remembred the Lord , to follow whom they had with so great Zeal and Resignation betaken themselves . This is further manifest from Acts 6. 26. For the Apostles having the Care and Distribution of that Money , which the Believers having sold their Possessions gave unto them , finding themselves over-charged with that Burthen , appointed Deacons for that business , that they might give themselves continually to Prayer , and to the Ministry of the Word ; not leaving that , to serve Tables . This cannot be meant of any Sacramental Eating , or Religious Act of Worship ; seeing our Adversaries make the distributing of that , the proper Act of Ministers , not of Deacons : And yet there can be no Reason alledged , that that Breaking of Bread which they are said to have Continued in , and to have done from House to House , was other , than those Tables that the Apostles served , but here gave over , as finding themselves over-charged with it . Now as the increase of the Disciples did incapacitate the Apostles any more to manage this ; so it would seem their further Increase and Dispersing in divers places , hindered the continuance of that Practice of having things in Common : But notwithstanding , so far at least to Remember or Continue that Antient Community , they did at certain times come together , and break Bread together . Hence it is said , Acts 20. 7. that Paul coming to Troas , And upon the first day of the Week , when the Disciples came together to Break Bread , Paul preached unto them , ready to depart on the Morrow , and continued his Speech until Midnight : Here is no mention made of any Sacramental Eating , but only , that Paul took occasion from their being together , to preach unto them . And it seems , it was a Supper they intended , ( not a Morning-Bit of Bread and Sup of Wine ) else it s not very probable , that Paul would from the Morning have preached until Midnight . But the Eleventh Verse puts the matter out of Dispute , which is thus : When he therefore was come up again , and had broken Bread , and eaten , and talked a long while , even till break of day , so he departed : This shews , that the Breaking of Bread was deferred till that time ; for those words [ and when he had broken Bread , and eaten ] do shew , that it had a relation to the Breaking of Bread aforementioned , and that that was the time he did it . Secondly ; These words joined together , [ and when he had broken Bread , and eaten , and talked ] shew , it was no Religious Act of Worship , but only an Eating for bodily Refreshment , for which the Christians used to Meet together some time : And doing it in God's Fear and Singleness of Heart , doth notwithstanding difference it from the Eating or Feasting of prophane Persons . And this by some is called a Love-Feast , or a being together not meerly to feed their Bellies , or for outward Ends ; but to take thence occasion to Eat and Drink together in the Dread and Presence of the Lord , as his People : Which Custom we shall not Condemn ; but let it be observed , that in all the Acts there is no other , nor further mention of this matter . But if that Ceremony had been some Solemn Sacrifice , as some will have it , or such a Special Sacrament , as others plead it to be , it is strange , that that History , that in many lesser things gives a particular Account of the Christians Behaviour , should have been so silent in the matter : Only we find , that they used sometimes to Meet together to break Bread and Eat . Now as the Primitive Christians began by degrees to depart from that Primitive Purity and Simplicity , so as to accumulate Superstitious Traditions , and vitiate the Innocent Practices of their Predecessors , by the intermixing either of Jewish or Heathenish Rites ; so also in the Use of this , very early Abuses began to creep in among Christians , so that it was needful for the Apostle Paul to Reform them , and Reprove them therefore , as he doth at large , 1 Cor. 11. from ver . 17. to the End : Which place we shall particularly Examine , because our Adversaries lay the chief Stress of their matter upon it ; and we shall see , whether it will infer any more , than we have above granted . First , Because they were apt to use that Practice in a superstitious mind beyond the true Use of it , as to make of it some Mystical Supper of the Lord , he tells them , v. 20. That their Coming together into one place , is not to Eat the Lord's Supper ; he saith not , This is not the right Manner to Eat , but , This is is not to Eat the Lord's Supper ; because the Supper of the Lord is Spiritual , and a Mystery . Secondly , He blames them , in that they come together for the worse , and not for the better ; the Reason he gives of this , is ver . 21. For in Eating every one hath taken before his own Supper ; and one is hungry , and another is drunken : Here it is plain , that the Apostle Condemns them for that , because this Custom of Supping in general was used among Christians for to increase their Love , and as a Memorial of Christ's Supping with the Disciples , that they should have so vitiated it , to eat it apart ; and to come full , who had abundance , and hungry , who had little at home ; whereby the very Use and End of this Practice is lost and perverted : And therefore he blames them , that they do not either Eat this in Common at home , or reserve their Eating , till they come all together to the Publick Assembly . This appears plainly by the following verse 22. Have ye not Houses to eat and to drink in ? Or despise ye the Church of God , and shame them , that have not ? Where he blames them for their Irregular Practice herein , in that they despised to Eat orderly , or reserve their Eating to the Publick Assembly , and so shaming such as not having Houses , nor Fulness at home , came to partake of the Common Table ; who , being hungry , thereby were ashamed , when they observed others come thither full and drunken . Those that without prejudice will look to the place , will see , this must have been the Case among the Corinthians : For supposing the Use of this to have been then , as now used either by Papists , Lutherans or Calvinists , it is hard making sense of the Apostle's words , or indeed to conceive , what was the Abuse the Corinthians committed in this thing . Having thus observed , what the Apostle said above , because this Custom of Eating and Drinking together some time , had its rise from Christ's Act with the Apostles the Night he was betrayed ; therefore the Apostle proceeds , ver . 23. to give them an Account of that : For I have received of the Lord , that which also I delivered unto you , that the Lord Jesus , the same Night , in which he was betrayed , took Bread , &c. Those , that understand the difference betwixt a Narration of a thing , and a Command , cannot but see , if they will , that there is no Command in this place , but only an Account of Matter of Fact : He saith not , I received of the Lord , that as he took Bread , so I should command it to you to do so also ; there is nothing like this in the place : Yea , on the contrary , ver . 25. where he repeats Christ's Imperative Words to his Apostles , he placeth them so , as they import no Command ; This do ye , as oft as ye drink it , in Remembrance of me : And then he adds ; For as often as ye eat this Bread , and drink this Cup , ye do shew the Lord's Death , till he come : But these words [ as often ] imports no more a Command , than to say , As often as thou goest to Rome , see the Capitol ; will infer a Command to me , to go thither . Object . But whereas they urge the last words , Ye shew forth the Lords Death , till he come , insinuating , That this imports a necessary Continuance of that Ceremony , until Christ come at the end of the World to Judgment . Answ. I Answer : They take Two of the Chief Parts of the Controversie here for granted , without proof . First , That [ as often ] imports a Command , the contrary whereof is shewn ; neither will they ever be able to prove it . Secondly , That this Coming is understood of Christ's last outward Coming , and not of his Inward and Spiritual , that remains to be proved ; whereas the Apostle might well understand it of his Inward Coming and Appearance , which perhaps some of those Carnal Corinthians , that used to come drunken together , had not yet known : And others , being Weak among them , and inclinable to dote upon Outwards , this might have been Indulged to them for a season , and even used by those , who knew Christ's Appearance in Spirit , ( as other things were , of which we shall speak hereafter ) especially by the Apostle , who became Weak to the Weak , and All to All , that he might save some . Now those Weak and Carnal Corinthians might be permitted the Use of this , to Shew forth or Remember Christ's Death , till he come to Arise in them ; for though such need those outward things to put them in mind of Christ's Death , yet such , as are dead with Christ , and not only dead with Christ , but buried , and also arisen with him , need not such Signs to Remember him . And to such therefore the Apostle saith , Col. 3. 1. If ye then be risen with Christ , seek those things which are above , where Christ sitteth on the right hand of God : But Bread and Wine are not these things , that are above ; but are things of the Earth . But that this whole matter was a meer Act of Indulgence and Condescendence of the Apostle Paul to the Weak and Carnal Corinthians , appears yet more by the Syriack Copy , which ver . 17. in his entring upon this matter , hath it thus : In that , concerning which I am about to command you ( or instruct you , ) I commend you not , because ye have not gone forward , but are descended unto that , which is less , ( or of less Consequence : ) Clearly importing , that the Apostle was grieved , that such was their Condition , that he was forc'd to give them Instructions concerning those Outward things ; and doting upon which they shew , they were not gone forward in the Life of Christianity ; but rather sticking in beggarly Elements . And therefore ver . 20. the same Version hath it thus ; When then ye meet together , ye do not do it , as it is just ye should do in the day of the Lord , ye eat and drink : Thèreby shewing to them , that To Meet together to eat and drink Outward Bread and Wine , was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony , because used by the Church of Corinth , ( though with how little ground , is already shewn ) how come they to pass over far more positive Commands of the Apostles , as matters of no moment ? As First , Acts 15. 26. where the Apostles peremptorily Command even the Gentiles , as that , which was the Mind of the Holy Ghost , To abstain from things strangled , and from Blood ? And Jam. 5. 14. where it is expresly Commanded , That the Sick be Anointed with Oil in the Name of the Lord. Object . If they say , These were only Temporary things , but not to Continue . Answ. What have they more to shew for this , there being no express Repeal of them ? Object . If they say ; The Repeal is implied , because the Apostle saith , We ought not to be judged in Meats and Drinks . Answ. I admit the Answer ; but how can it be evited to militate the same way against the other Practice ? Surely not at all : nor can there be any thing urged for the one , more than for the other , but Custom and Tradition . Object . And for that of James , they say , There followed a Miracle upon it , to wit , the Recovery of the Sick ; But , this being Ceased , so should the Ceremony . Answ. Though this might many ways be answered , to wit ; That Prayer then might as well be forborn , to which also the saving of the Sick is there ascribed : Yet I shall accept of it , because I judge indeed , that Ceremony is Ceased ; only me thinks , since our Adversaries ( and that rightly ) think , a Ceremony ought to Cease , where the Vertue fails ; they ought by the same Rule , to sorbear the laying on of Hands , in Imitation of the Apostles , since the Gift of the Holy Ghost doth not follow upon it . § IX . But since we find , that several Testimonies of Scripture do sufficiently shew , that Such External Rites are no necessary part of the New Covenant-Dispensation , therefore not needful now to Continue , however they were for a season practised of old ; I shall instance some few of them , whereby from the Nature of the thing , as well as those Testimonies , it may appear , that the Ceremony of Bread and Wine is Ceased , as well as those other things , confessed by our Adversaries to be so . The first is Rom. 14. 17. For the Kingdom of God is not Meat and Drink , but Righteousness and Peace , and Joy in the Holy Ghost : Here the Apostle evidently shews , that the Kingdom of God , or Gospel of Christ , stands not in Meats and Drinks , and such like things , but in Righteousness ; as by the Context doth appear , where he is speaking of the Guilt and Hazzard of judging one another about Meats and Drinks . So then , if the Kingdom of God stand not in them , nor the Gospel , nor Work of Christ , then the Eating of Outward Bread and Wine can be no necessary part of the Gospel-Worship , nor any perpetual Ordinance of it . Another is yet more plain of the same Apostle , Col. 2. 16. The Apostle throughout this whole Second Chapter doth clearly plead for us , and against the Formality and Superstition of our Opposers : For in the beginning he holds forth the great Priviledges Christians have by Christ , who are come indeed to the Life of Christianity ; and therefore he desires them , ver . 6. As they have received Christ , so to walk in him , and to beware , lest they be spoiled through Philosophy and vain Deceit , after the Rudiments or Elements of the World , because that in Christ , whom they have received , is all Fulness : And that they are Circumcised with the Circumcision made without Hands ( which he calls the Circumcision of Christ ) and being buried with him by Baptism , are also arisen with him through the Faith of the Operation of God. Here also they did partake of the True Baptism of Christ ; and being such , as are Arisen with him , let us see , whether he thinks it needful , they should make use of such Meat and Drink , as Bread and Wine , to put them in Remembrance of Christ's Death ? Or whether they ought to be judged , that they did it not , ver . 16. Let no Man therefore judge you in Meat or Drink ? Is not Bread and Wine , Meat and Drink ? But why ? Which are a Shadow of things to come : But the Body is of Christ. Then since our Adversaries Confess , that their Bread and Wine is a Sign or Shadow , therefore , according to the Apostle's Doctrine , we ought not to be Judged in the Observation of it . But is it not fit for those , that are Dead with Christ , to be subject to such Ordinances ? See what he saith , ver . 20. Wherefore , if ye be dead with Christ from the Rudiments of the World , why , as though living in the World , are ye subject to Ordinances ? ( Touch not , taste not , handle not : Which all are to perish with the Using ) after the Commandments and Doctrines of Men : What can be more plain ? If this serve not to take away the Absolute Necessity of the use of Bread and Wine , what can it serve to take away ? Sure I am , the Reason here given is applicable to them , which all do perish with the using ; since Bread and Wine perisheth with the using , as much as other things . But further , if the use of Water , and Bread and Wine were that , wherein the very Seals of the New Covenant stood , and did pertain to the Chief Sacraments of the Gospel and Evangelical Ordinances , ( so called ) then would not the Gospel differ from the Law , or be preferrable to it ? Whereas the Apostle shews the difference , Heb. 9. 10. in that such kind of Observations of the Jews were as a Sign of the Gospel , for that this stood only in Meats and Drinks , and divers Washings . And now , if the Gospel-Worship and Service stand in the same , where is the difference ? Object . If it be said , These under the Gospel have a Spiritual Signification . Answ. So had those under the Law , God was the Author of those , as well as Christ is pretended to be the Author of these . But doth not this contending for the use of Water , Bread and Wine , as necessary Parts of the Gospel-Worship , destroy the Nature of it , as if the Gospel were a Dispensation of Shadows , and not of the Substance ; whereas the Apostle in that of the Colossians above-mentioned argues against the Use of these things , as needful to those , that are dead and arisen with Christ , because they are but Shadows ? And since through the whole Epistle to the Hebrews , he argues with the Jews to Wean them from their Worship , for this Reason , because it was Typical and Figurative ; is it agreeable to right Reason to bring them to another of the same Nature ? What ground from Scripture or Reason can our Adversaries bring us to evince , that one Shadow or Figure should point to another Shadow or Figure , and not to the Substance ? And yet they make the Figure of Circumcision to point to Water-Baptism , and the Paschal Lamb to Bread and Wine . But was it ever known , that one Figure was the Antitype of the other , especially , seeing Protestants make not these their Antitypes to have any more Vertue or Efficacy , than the Type had ? For since , as they say , and that truly , That their Sacraments confer not Grace , but that is conferred according to the Faith of the Receiver ; it will not be denied , but the Faithful among the Jews received also Grace in the Use of their Figurative Worship . And though Papists boast , that their Sacraments confer Grace ex opere operato , yet Experience abundantly proveth the contrary . § X. But supposing the Use of Water-Baptism , and Bread and Wine , to have been in the Primitive Church , as was also that of Abstaining from things strangled , and from Blood ; the use of Legal Purifications , Acts 21. 23 , 24 , 25. and Anointing of the Sick with Oyl , for the Reasons and Grounds before mentioned : Yet it remains for our Adversaries to shew us how they come by Power or Authority to Administer them ? It cannot be from the Letter of the Scripture , else they behoved also to do those other things , which the Letter declares also they did , and which in the Letter have as much Foundation . Then their power must be derived from the Apostles either Mediately , or Immediately ; but we have shewn before , in the Tenth Proposition , that they have no Mediate Power , because of the Interruption made by the Apostacy : And for an Immediate Power or Command by the Spirit of God , to Administer these things , none of our Adversaries pretend to it . We know , that in this , as in other things , they make a Noise of the Constant Consent of the Church , and of Christians in all Ages : But as Tradition is not a sufficient Ground for Faith , so in this matter especially it ought to have but small Weight , for that in this Point of Ceremonies and Superstitious Observations , the Apostacy began very arly ; as may appear in the Epistles of Paul to the Galatians and Colossians : And we have no ground to imitate them in those things , whose Entrance the Apostle so much withstood , so heavily regretted , and so sharply reproved . But if we look to Antiquity , we find that in such kind of Observances and Traditions , they were very uncertain and changeable ; so that neither Protestants nor Papists do observe this Ceremony , as They did , both in that they gave it to Young Boys and to Little Children : And for ought can be learned , the Use of this and Infant-Baptism are of a like Age ; though the one be laid aside both by Papists and Protestants , and the other , to wit , Baptism of Infants , be stuck to . And we have so much the less Reason to lay Weight upon Antiquity , for that , if we consider their Profession of Religion , especially as to Worship , and the Ceremorial Part of it , we shall not find any Church now , whether Popish or Protestant , who differ nor widely from them in many things ; as Daleus in his Treatise concerning the use of the Fathers , well Observeth and Demonstrateth . And why they should Obtrude this upon us , because of the Ancient's Practice , which they themselves follow not ; or why we may not Reject This , as well as they do Other Things , no less Zealously practised by the Ancients , there is no sufficient Reason can be assigned . I shall not nevertheless doubt , but that many , whose Understandings have been Clouded with these Ceremonies , have notwithstanding by the Mercy of God , had some Secret Sense of the Mystery , which they could not Clearly Understand , because it was Vailed from them , by their sticking unto such Outward Things : And that through that Secret Sense Diving in their Comprehensions , they ran themselves into these Carnal Apprehensions , as imagining , the Substance of the Bread was Changed ; or if the Substance was not changed , yet the Body was there , &c. And indeed , I am inclinable very favourably to judge of Calvin in this particular , in that he deals so ingenuously to confess , he neither Comprehends , nor can express it in Words ; but yet by a feeling Experience can say , The Lord is spiritually present . Now as I do not doubt , but Calvin sometimes had a Sense of this Presence without the Use of this Ceremony , so as the Understanding given him of God , made him justly reject the false Notions of Transubstantiation and Consubstantiation , though he knew not what to Establish instead of them : If he had fully waited in that Light that makes all Things Manifest , and had not laboured in his own Comprehension , to settle upon that External Ceremony , by affixing the Spiritual Presence as Chiefly or Principally , though not only ( as he well knew by Experience ) there , or especially to relate to it ; he might have reached further unto the Knowledge of this Mystery , than many that went before him . § XI . Lastly , If any now at this Day , from a true Tenderness of Spirit , and with real Conscience towards God , did practise this Ceremony in the same Way , Method and Manner , as did the Primitive Christians recorded in Scripture , ( which yet none , that I know , now do ) I should not doubt to affirm , but they might be indulged in it ; and the Lord might regard them , and for a season Appear to them in the Use of these things ; as many of us have known him to do to us , in the time of our Ignorance : Provided always , they did not seek to Obtrude them upon others , nor Judge such as found themselves Delivered , or that they do not pertinaciously adhere to them . 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Containing both Warning , Consolation and Instruction in Righteousness . Notes, typically marginal, from the original text Notes for div A69672-e840 Eph. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12. John 3. 30. 1 Cor. 1. 17. From whence Idolatries and Heathen-Superstitions did spring . The Pharisees the Chiefest Sect among the Jews . Many things in Christendom are borrow'd from the Jews and Gentiles . Of Sacraments so many Controversies . The Name of Sacrament ( not found in Scripture ) is borrow'd from the Heathens . The Definition of Sacraments agrees to many other things . What Sealing Ordinance doth mean ? That outward Washing doth not cleanse the Heart . One Baptism proved . Whether Two Baptisms do make up the One ? If Water be the Type , the Substance must remain . They that had John's Baptism , had not therefore Christ's . One Baptism is no Part nor Effect of the other . Who were baptized by John , were still to wait for Christ's Baptism with the Spirit . The Baptism with the Holy Ghost , and that with Water , differ . Water Baptism is not the true Baptism of Christ. The Baptism of the Spirit needeth no Sprinkling or Dipping in Water . The plainest Definition of the Baptism of Christ in all the Bible . Water Baptism shut out from the Baptism of Christ. The Protestants deny Water-baptism its absolute necessity to mens Salvation : Altho ' the Papists say , none can be sav'd without it , yet grant Exceptions . The Effects and Fruits of the Baptism of Christ. Which Effects Water-Baptism wants . Proved . John's Baptism was of Christ's a Figure . II. John's Baptism is Ceas'd , our Opposers confess . The Gospel puts an end to Carnal Ordinances . Men are no more now than before by water baptism inwardly cleansed . The Law distinguisht from the Gospel . The Outward Baptism , Worship , Law , distinguisht from the Inward . That Water-baptism is no Badge of Christians , like Circumcision of the Jews . 1 Cor. 1. 14. Paul was not sent to baptize . Matth. 9. 13. Hos. 6. 6. That Preaching is a standing Ordinance , and not to be forhorn . That which Converts to Christ , is Baptism of the Spirit . Why Christ was baptized by John. What Baptism Christ doth mean in Matth. 28 ? Of the Name of the Lord , how taken in Scripture . The Baptism into the Name what it is ? Whether Christ did prescribe a Form of Baptism in Matth. 28. How Teaching and Baptising differ . The Baptism with the Spirit ●●scrib'd to Godly Men as Instruments . How the Apostles Baptized . The Apostles did scruples the Teaching the Gentils . Whether Peter's Baptizing some with Water makes it a standing Ordinance to the Church ? Baptizing signifies Dipping or Washing with Water . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immergo , Intigo , to plunge and dip in . Those that of old used Water-baptism were dipt and plunged ; and those that were only sprinkled , were not admitted to any Office in the Church : and why ? The Water that Regenerates , is Mystioal and Inward . In the 4th . Book of his . Instit. Chap. 15. Necessitas Praecepti and Medii , urged . Circumcision a Seal of the first Covenant . Water-baptism falsly called a Badge of Christianity . Which is the Badge of Christianity ? What the Fathers say of Water-baptism , and of the Sign of the Cross. Heathenish Ceremonies introduc'd into the Christian Worship . Exorcism or Adjuration . The Sign of the Cross. Many in former Ages testified against Water-baptism . Ten Canonicks burnt at Orleans , and why ? The Baptism of Infants an Humane Tradition . Notes for div A69672-e25090 1 Cor. 10. 16 , 17. Joh. 6. 2 , 33 , 35. 1 Cor. 5. 18. Acts 15. 20. John 13. 14. Jam. 5. 14. The Body and Blood of Christ is Spiritual . What the heavenly Seed is , whereby formerly and also now Life and Salvation was and is Communicated . The Origine , Nature and Effects of the Body , Flesh and Blood of Christ. Solid Reasons , that it is Ilis Spiritual Body , Christ speaks of . 1 Cor. 6. 17. The Spiritual Light and Seed is as Bread to the Hungry Soul. Christ's Outward and Spiritual Body distinguished . The Patriarchs did eat of the Body , and Flesh and Blood of Christ. Joh. 6. 60. 66. The Divine Light of Christ doth make the Saints Partakers of his Body . Joh. 6. 35. and 55. The Lutherans and Calvinians Opinion of the Flesh and Blood of Christ in the Supper ( so called ) 2 Cor. 6. 14. How the Inward Man is nourisht . Joh. 6. 53. Joh. 6. 57. Joh. 6. 56. Ver. 16. The True Spiritual Supper of the Lord. Man is not tied to the Ceremony of breaking Bread and drinking Wine , which Christ did use with his Disciples ; This only was a Shadow . What makes the Christian Religion hateful to Jews , Turks and Heathens ? The Papists Faith of Christ his Flesh and Blood The Lutherans Faith. The Calvinists Faith. Inst. lib. 4. cap 17. J. Calvin's Faith of Christ his Flesh and Blood Uncertain . The like the Papists . Satan busies people in outward Sign , Shadows and Forms , whilst they neglect the Substance . What hath been hurtful to the Reformation . Two Errors the ground of the Contentions about the Supper . Believers Souls do really feed upon the Flesh and Blood of Christ. That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread , neither by Nature , nor Precept . The Patriarchs and Prophets without this Ceremony's Use were true Partakers of Christ's Flesh and Blood. The Paschal Lamb its End. Matth. 26. 20. Mark 14. 22. Luke 22. 19. The Institution of the Supper , or Narration of Christ's Practice therein . The Woman of Samaria . Joh. 4. 14. The Well , the Loaves the Bread and Wine , Christ takes occasion from , to shew the Inward Feeding . The Wickedest may take the outward Bread and Wine . The Sacramental Union pretended , is a Figment . Christ's Act of Bread and Wine is not o●liging others . The Pharisees guilt of the Blood of the Prophets . Whether this Ceremony be a necessary Part of the New Covenant , and Obligatory ? Mat. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. The breaking of Bread was no singular thing , but a Custom to Jews . P. Riccius . What it is , To do this in Remembrance of Christ. Christ's Washing of Feet , and its Manner related . Compar'd with the Breaking of Bread. The Washing one anothers Feet was left , as an Example . The Protestants use not Washing of Feet . The breaking of Bread not used now in the same manner as Christ did . The breaking of Bread was a Jewish Ceremony . Contests between the Greek and Latine Churches , concerning the Leaven'd and Unleaven'd Bread in the Supper . Farellus . The Clergy Taking Bread , do bless and give it ; the Laity must Take and Eat , not Bless it . Hot Contests about the Manner of Taking it , and to whom to Give it . By Breaking of Bread they had all things in comman ; Remembring the Lord. Deacons appointed for serving at Tables . At Troas the Supper till Midnight deferred . They only did Eat for refreshing the Body . By some called a Love-Feast . The Christians began by degrees to depart from the Primitive Purity . 1 Cor. 11. 17. Concerning the Supper ( of the Lord , so called ) Explained . Why the Custom of Supping in Common was used among Christians ? The Rise of that Custom . That ( as often ) imports no Command of this Supper . Christ's Outward and Inward Coming . To Remember Christ't Death till he come . To Arise in the Heart . And likewise the other Oriental Versions , as the Arabick and Aethiopick , have it the same way . To abstain from things strangled . The Anointing with Oil. A Ceremony ought to Cease , its Vertue failing . Thus Laying on of hands . The Ceremony of Bread and Wine is Ceas'd . Col. 2. 'T is but a Sign and Shadow , they confess . And which do perish with the Using . The Law was Meats and Drinks not so the Gospel . The Law has Shadow the Gospel brings the Substance . Their Sacraments confer not Grace . Opposers claim a Power to give their Sacraments from whence do they derive it ? Tradition no sufficient ground for Faith. The Supper they gave to Young Boys and Children . Daleus . Calvin's ingenuous Confession commended Eph. 5. 15. In tenderness of Conscience at Ignorance God winketh . The Day is Dawn'd that God is Risen , and Worshipped in Spirit .