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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47124	The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K142; ESTC R7322	106,695	121

he is very short and defective in his Expression they were both appointed and used in the beginning I mean from the time of Christ's Resurrection and Ascension to be Figures and Signs of Christ's outward Body that was broken for us on the Cross and his Blood that was outwardly shed In the first place and consequently of the inward Graces of the Spirit and Benefits coming to Believers by his outward Body and Blood and by the Man Christ wholly considered both in Soul and Body and whereas he saith 2. They were no longer to endure than till the Substance was come All this sheweth W. Penn's great Misunderstanding of the Nature of these Institutions both of Baptisme and the Supper as if they only signified some inward hidden Virtue which he calls a more hidden and spiritual Substance that was to come and so were only as he calls them in his Defence of his Key called a Reply to a pretended Answer c. Prenuniative and forerunning Signs but were not commemorative Signs as well of things past as of things present for this is utterly false that Water in that Baptisme which the Apostles used after Christ's Resurrection and Ascension was prenunciative and not commemorative for on the contrary it was not simply prenunciative but commemorative as commemorating and signifying the Blood of Christ that had been shed outwardly for the Remission of our Sins and the same commemoration and signification had the Wine in the practise of the Lord's Supper and the Bread that was broken in the Supper signified after Christ's Death and Resurrection his Body that was outwardly broken on the Cross and that outward practise was Instituted by Christ for a Memorial of his Death and Sufferings which all true Believers in Christ ought to have fresh and lively in their Minds to which the outward practise both of Baptisme and the Supper is of great use and the more frequent the practise of the Supper is being duly used as with Faith Reverence and Devotion the more profitable it is Therefore said Christ as oft as ye eat this bread c. As if one did say as oft as ye Pray with true Faith and Fervency it turns the more to your Spiritual Advantage And though the Spirit of Christ in true Believers is the great and principal rememberer unto them yet he oft doth remember them in the use of that outward Practise using it as a means and blessing it unto them even as the Spirit useth the frequent outward Institutions and Exhortations that Ministers give to Believers as a means and blesseth that outward means unto them also the more to quicken and enlighten them and as Peter said to stir up the pure mind in them by way of remembrance which was the end of his Epistles and also of Paul's Epistles unto the Churches and therefore it is but weakly and falsly argued by many of the People called Quakers and their Teachers the Spirit in them is their remembrancer and they have the more hidden and invisible substance in them and therefore there is no use of these outward Signs to them for this Argument has the same force against all outward Teaching and External Acts of Worship And indeed as I have oft observed and considered the chiefest Arguments used by these Men against these outward Practises of the outward Baptisme and the Supper may be as much brought against all outward Teaching and External Acts of Worship and against all use of Books yea of the Holy Scriptures themselves and the like may be said of these Arguments that are commonly in the Mouths of the People called Quakers that Bread and Wine and Water are carnal things and visible which may be touched tasted handled whereas the Scripture saith touch not tast not handle not which are all to perish with the using and the kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost Again we look not at things seen for they are temporal but at the things unseen which are eternal and Col. 3. If ye be risen with Christ seek the things which are above and set your affection on things above not on things on the earth but Water Bread and Wine are things on earth and let no man judge you in meats and drinks Col. 2.17 which are a shadow of things to come but the body is of Christ All these and the like Scriptures I say may with as great show of reason be brought against all good Books and outward Teachings Instructions Exhortations yea against the Books of the Holy Scriptures which G. Fox hath called the Carnal and Earthly Letter that he touched and handled as much as Water Bread and Wine and is visible and consequently by their Argument is not to be look'd into nor is the Scripture nor the best of words uttered in Speech or Written the Kingdom of God or the hidden invisible Substance as neither Water Bread and Wine yet all these have their use when duly used on a Spiritual Account for as words signifie and hold forth Christ and the inward and spiritual Benefits that Believers have by him to the outward hearing so do these other hold forth Christ and his spiritual Blessings to their Sight Tast and Feeling for which reason antient Writers did call the outward Baptisme and Supper verbum visible i.e. the visible word God having so appointed it in his Wisdome that the Knowledge of Divine and Spiritual things after a sort should be given to us by outward Signs and Symbols that affect our Senses and by our Senses as by so many Doors and Windows should be let into our Souls by means whereof through the inward Operation of the Holy Spirit the inward and Spiritual Faculties of our Souls and Minds are awakened and enabled to apprehend the Spiritual things themselves whose Symbols and Emblems these outward Elementary things are And none of these Scriptures above mentioned have any relation to the outward Baptisme and Supper which were the Institutions of Christ but to such outward things the observations of which were after the Commandments and Doctrines of Men as not only the Jewish Rites but Gentile Customs and Traditions also were touching Meats and Drinks and other things which the Apostle calls Col. 2.20.21 22. the Rudiments of the World which as they are of a perishing nature so the use and service of them but so is not the use and service of the outward Baptisme and Supper which is a holy Commemoration of our Lord's Death and Sufferings and of the great benefits we have thereby tending to excite our ardent Love and Affections to him and to raise them up to ascend to him in Heaven therefore though true Believers at Christ's command use the outward things yet neither their Minds nor Affections are set on them but on him and the heavenly Blessings they have by him which holy Commemoration we should not let dye or perish in us but keep alive for our spiritual Benefit and Advantage

Christ's Death as he Dyed outwardly may be forgotten But if by the Lord's Death is understood his outward Death by as good reason by his coming is understood his outward coming SECT VII HAving thus shewn the Invalidity of his Proofs that by the Lord 's coming is understood his inward coming into their Hearts and not his outward coming I shall give some clear Reasons why it must be understood his outward coming at the general Judgment The first Reason is because the Reason of the Command continuing to his last outward coming the Command doth also continue for so long doth any Command continue in Force as the Reason of it continueth but the Reason of the Command Do this in remembrance of me c. doth continue to Christ's last outward coming which Reason is this that by that Practice they might remember the Lord's Death and not only remember it but shew it forth Publickly Declare and Profess it and the inestimable Benefits they have by it Now put the case that any had so good and living Remembrance of it that they needed not the outward things to put them in remembrance thereof yet that is not enough to Answer the Reason and End of the Command which is by this outward Practice to shew it forth and declare it by a publick Profession that they owe Remission of Sin and Salvation to the Crucified Jesus and that they are not ashamed to own and confess him their Saviour their King their Priest and Prophet and in Token thereof they give Testimony of their Obedience to these his peculiar positive Laws and Institutions of Water-Baptism and the Supper for if these be rejected by the same Method Men may reject all other his positive Institutions relating to External Practice of Religion and so turn the Christian Religion into meer Deism and Pagan Morality The second Reason is that the end of this Institution being a solemn Commemoration of Christ's Death and Sacrifice which he offered up to God for our Sins above sixteen hundred Years ago and of the great Spiritual Blessings we have thereby there is the same Cause and End for it to continue to our Day and to the end of the World as when it was first appointed Had it been indeed only a Prenuniciative Sign of some things to come or of the hidden invisible Substance as W. Penn terms it meaning thereby the Spirit of Christ within at the coming of the Spirit within into their Hearts the Sign might have ceased as the Prenunciative Signs of Christ's outward coming in the Flesh were to cease after his outward coming and accordingly did cease But the Signs of Water-Baptism and the Supper as commanded by Christ and Practised by the Apostles were not such Prenunciative Signs of the coming of his Spirit within them but were chiefly Commemorative Signs of him as he had come for both of them were appointed by him when he was come and the Institution of Baptism was appointed by him after his Death and Resurrection the Institution of the Supper so near to his Death that it was in the very Night when he was Betrayed and at which time he had the great Sense and Weight of his Sufferings upon him and as then in great part begun and because the use of those Signs of Bread and Wine the Bread being broken and the Wine poured out was a Solemn Commemoration of his having given his Body to be broken for them and his Blood to be shed for them therefore he said Take Eat this is my Body that is broken for you he did not say this is my Spirit or this is the inward visible hid Substance that ye shall afterwards receive but this is my Body Take Eat and though they were not to eat his Body with the Carnal Mouth but only the Bread which signified it yet by Faith they were to eat his Body that is to say they were to partake of a Mystical Union with his Body and to have their Right and Interest in him confirmed to them by that Symbol by means whereof they were to receive plentifully of his Grace and Spirit as the Consequent and Effect of that Union with him Therefore they were not so to mind the Effect as to neglect the great Cause of that Effect which great cause was his giving his Body to be broken for them and his Blood to be shed for to mind only the Effect and neglect the Cause were like the Hogs that greedily run after the Acorns or Nuts but are unmindful of the Tree that beareth them But as the Spiritual Eyes of Believers are to be to the Graces and Gifts of Christ so especially and chiefly to him from and by whom they have them and their Faith and Love ought chiefly to act upon him and upon God the Father in and through him as also upon the Holy Spirit as principally residing in him from and by whom we derive our several Measures of the same The Third Reason is this when Christ gave the Cup he said this Cup is the new Testament in my Blood shed for the remission of the sins of many Now how is that Cup the New Testament surely no other ways but as an Obsignatory Sign of the New Testament obsignating to Believers remission of Sins by his Blood outwardly shed which New Testament hath in it the Force and Essence of the Covenant of Grace which God ●●keth with Believers through Christ the Mediator of it and as Christ hath confirmed this Covenant of Grace and Testament with his Blood that was Shed once for us so he hath given to Believers this obsignating Pledge of it by way of Investiture as when a Man has an Estate of Land conveyed to him and gets the Investiture of it it is by some outward Sign as here in England in some Places by delivering to him Twig and Turf and as Kings were Invested with their Kingly Power by having Oyl poured on them and as Aaron was Invested into the Office of Priesthood And indeed all Covenants that ever God made with any People have always been by some outward obsignatory things as in his Covenant he made with Noah he gave the Bow in the Cloud for the Token of that Covenant in the Covenant with Abraham he gave the Sign of Circumcision which by a Metonymy is called God's Covenant in Scripture Also the Sacrifices under the Law were Signs of obsignatory of God's Covenant with them who offered those Sacrifices And in all the Covenants that we read of in Scripture that any of the Fathers made with the Neighbouring Princes or Inhabitants there were obsignatory Signs and Pledges so that who rightly understand the Nature of a Covenant Transacted after any publick manner must acknowledge it cannot be without some obsignatory Pledge or Sign outwardly to be seen given by the one Party to the other insomuch that it seems to be a general Instinct in Mankind or at least the Equivalent of it an universal Custom received and practised even among

by that Pretence he did throw down the Institutions of Christ leading many thousands into the Ditch with him So by the same pretended Authority he set up outward Orders and Ordinances of his own particularly that of Women's Meetings giving them Rule and Government in the Church and appointing all Marriages to come before the Women's Meetings before they could pass or be allowed by the Community which hath no Footstep or Warrant from the Holy Scripture And when it could not be proved from Scripture though Essayed by him and others miserably straining the Scriptures contrary to their true Sense the Result was that it was commanded by G. Fox and whoever did not Obey were judged by him and his Followers Apostates and Enemies to Truth In the next place I shall bring some clear Proofs from Scripture shewing that outward Baptism and the Supper are the Institutions of Christ under the Gospel And first as to Baptism with Water That is an Institution of Christ which he did command his Apostles and their Successors to Practise to the end of the World But he commanded them to Practise Baptism with Water c. Therefore That he commanded them to Practise Baptism with Water is proved from Matth. 28.19 And from what is above Discoursed in Answer to their Objections it is apparent that Water-Baptism is there meant And that the Apostles and all the Churches of Christ did understand that Water-Baptism was an Institution of Christ is clear from the universal Practice of Believers in the Apostles Days so that it cannot be instanced where any came under the Profession of Faith in Christ but they received Baptism with Water either by the Apostles or other Ministers of Christ Again That which is declared in Scripture to be a means of Grace and Salvation and which hath Gospel Promises annexed to it is a Divine Institution But so is Baptism with Water as the following Scriptures prove Mark 16.16 Acts 2.38 Acts 22.16 Rom. 6.3 Gal. 3.27 Col. 2.12 1 Pet. 3.21 And though these Quakers will not allow that the Scriptures above-mentioned are to be understood of Baptism with Water yet by what is above Discoursed in Answer to their Objections it is evident that they are to be understood of Baptism with Water the Sign being accompanied with the thing signified in all that duly received it Again That which is made a Ground of Unity among the Faithful together with Faith and Hope and Calling is a Divine Institution but one Baptism as well as one Faith one Hope one Calling is made a Ground of Unity among the Faithful Eph. 4.5 And that the one Baptism there is the Baptism with Water the thing signified going along with the Sign is above proved in the Answer to the foregoing Objections And thus much briefly for Proof of Water-Baptism its being an Institution of Christ under the Gospel to continue to the end of the World because he promised to be with his Ministers to the end of the World in their doing what he commanded them Next That the Supper by breaking of Bread and the use of the Cup is an Institution of Christ until his last coming is proved by the like Arguments that Water-Baptism is proved to be an Institution of Christ for first it was commanded by Christ Do this in remembrance of me as oft as you Eat this Bread and Drink this Cup ye shew forth the Lord's Death till he come And that this is his outward coming to Judge the World is above proved Secondly it is a Means of Grace the Bread which we break is it not the Communion of the Lord's Body The Cup which we bless is it not the Communion of his Blood That is are they not both Signs and Means exhibiting to us the Communion of his Body and Blood and the Spiritual Blessings that come to Believers thereby For indeed all the Signs that ever God appointed to his People were Means of Grace and not bare Signs or Symbols Thirdly the Bread and Wine in the Supper is made a ground of Unity among the Faithful as well as Baptism we being many are one Bread and all are made partakers of that one Bread The Objections made against the Sense of these and the like Scriptures are above fully Answered so that I see no occasion to say any more at present by way of Argument on this Subject An APPENDIX Containing some Observations upon some Passages in a Book of W. Penn call'd A Caveat against Popery and on some Passages of a Book of John Pennington call'd The Fig-Leaf Covering Discovered IN a Book of W. Penn called A Seasonable Caveat against Popery Printed in the Year 1670. I find the following Passage p. 18. But if there be some Virtue signified by the Wine more than by the Bread it is horrid Sacriledge to Rob the Sign much more the thing signified It is a Supper and at Supper there should be to Drink as well as to Eat there can be no Body without Blood and the Drinking of his Blood shews a Shedding of his Blood for the World and a Participation of it Besides the Sign is incompleat and the end of that Sacrament or Sign not fully Answered but plainly maimed and what God hath put together they have put asunder so that the Falseness and Inscriptural Practice of these Men are very manifest Obs Reader Wouldest thou not think by these Words that W. Penn was in good earnest Pleading for the Sacrament as he calls it or Sign of the Supper And hadst thou not known that W. Penn was the Author of that Book would'st thou not have concluded whoever was the Author was rightly Principl'd for the Supper compleatly Administred under both Signs by the Arguments he brings for it as first If there be some Virtue signified by the Wine more than by the Bread it is horrid Sacriledge to Rob the Sign c. The Antecedent is true by W. Penn otherwise his Argument is vain and therefore the Consequence must be true which is this It is horrid Sacriledge to Rob the Sign Now if it be horrid Sacriledge in the Popish Priests and Teachers to Rob the Sign of Wine in the Supper is it not as horrid or rather more horrid Sacriledge in W. Penn and the rest of the Teachers of the Quakers to have Robb'd both the Signs the Bread as well as the Wine and under the Guilt of this Robbery and Sacriledge they still continue I wish they may Repent of it that they may find Mercy and Forgiveness His second Argument is this It is a Supper and at Supper there should be to Drink as well as to Eat But how is it a Supper when there is neither to Eat nor to Drink If the Popish Teachers have maimed the Supper which he blames them for how much more is he and his Brethren Blameworthy who have quite Abolished it His third Argument for the Cup is the Drinking of his Blood shews a Shedding of his Blood but how doth it shew it

Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed no less to the Principles of the Christian Doctrin of Christ and Oracles of God which therefore by his Argument being Elements are to be thrown aside As for his other Arguments in those two Treatises against the outward Baptism and the Supper they are no other that I can find but such as are above mentioned in my Reply to those of William Penn and Robert Barclay and therefore one Answer will serve both to them and him PART II. SECT I. The Arguments against the outward Supper examined and Refuted THus having finished my Examination and Refutation of the Arguments of the above mentioned Persons against Water-Baptism and the outward Supper in general I think fit to bring to the like Examination what R.B. hath more particularly Argued against the outward Supper as being not any longer to continue but until Christ's inward coming to arise in their Hearts and give a plain Refutation of the same In the beginning of the Chapter or Head wherein he discourseth concerning the Body and Blood of Christ although he saith truly that the Communion i.e. the Participation thereof is inward and Spiritual yet he was under a great mistake to affirm that the said Body and Blood of Christ whereof true Believers do participate is only inward which he afterwards explains to be that Light and Seed in every Man as he expresseth plainly in several places as p. 61 of the above said Treatise and p. 65 where he saith and that Christ understands the same things here viz. John 6. by his Body Flesh and Blood which is understood John 1. by the light hath enlighteneth every man and the life c. And p. 77. he chargeth it to be an Error to make 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 said he already proved Ans In this he was in a great Error to make the Eating or Participation of Christs Flesh and Blood to have no relation to Christ's outward Body of Flesh and Blood that was Born of the Virgin and Suffered Death for our Sins on the Tree of the Cross For the Regeneration of Believers and Justification with all the Spiritual Blessings of Life and Light and inward Divine Virtue and Might wherewith they are inwardly Refreshed and Nourished by Christ hath a most near and immediate Relation to Christ's outward Body and Blood and to his coming in that outward Body because that most Holy and Perfect Obedience of Christ which he performed in that Body and became Obedient to the Death of the Cross was and is the procuring and meritorious Cause of all that inward Grace Virtue Light and Life whereby Regeneration was wrought in any in any Age of the World either before or since Christ came in the Flesh as well as it was and is the procuring and meritorious Cause of their Justification and the Remission of their Sins For Christ Died as well for the Sins of those who lived in the Ages before he came in the Flesh as since and they had the same Benefits by his Death and by his Body and Blood that we have the same inward Grace and Light to Regenerate them as the same Mercy and Favour to Justifie them and give them the Remission of their Sins which they received through Faith in Christ as he was to come in the Flesh without them and whole Christ is the Food of true Believers I mean Christ not only considered as the Word simply but as the Word made Flesh And having taken or assumed the Seed of Abraham and the true Nature of Man into such a high Union as that the Godhead of the Word and the Manhood assumed thereby is but one Christ and as such is the Food of all true Believers both as he outwardly came in the Flesh and as he is inwardly come the Light and the Life in them and Believers Eating of Christ is their Believing in him and by their Faith being United to him and he to them so that he dwells in them and they in him And though it may be owned that Believers Feeding upon Christ's Light and Life Metaphorically and Allegorically speaking that Light and Life may be called according to Scripture Meat and Drink and Flesh and Blood of Christ as it hath many other such Metaphorical Names such as Milk Honey Wine Marrow and Fatness Oyl c. All which Names are given because of Men's Weakness and that they have not proper Words to express Divine Things by yet that ought not to make us reject and lay aside Christ's outward Body of Flesh and Blood from having any Relation to the Saints feeding upon him Nor do the Arguments brought by R.B. here prove in the least what he intends as the following Examination of them will sufficiently I hope manifest He begins with a Quotation out of Augustine in his Tractat Psalm 98. 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 shall crucifie me I am the living bread which have descended from heaven he called himself the bread which descended from heaven exhorting that they might believe in him c. Ans It is evident from these last Words that by Eating Augustine meant in one Sense Corporal Eating and in another Sense Believing as elsewhere Tract 25. ad cap. 6. Johan Hoc est opus Dei ut quid paras dentem ventrem crede manducasti Credere enim in eum hocest comedere panem vinum qui credit in eum manducat eum in English thus why preparest thou thy Teeth and Belly believe and thou hast eat for to believe in him is to eat the Bread and Wine who believeth in him eateth him Both these Quotations are good against the Papists who hold that Believers eat the Body of Christ Corporally with their Mouths but say nothing against this Spiritual Way of Eating Christs Body but plainly confirm it The plain Sense therefore of Augustin's Words Quoted by R.B. is this Ye shall not eat Corporally with the outward Mouth the Body of Christ which ye see but ye shall eat it Spiritually that is believe with a sincere Faith which the Spirit of God worketh in you that Christ shall give his Body that ye see speaking then to the Jews to be broken for you and his Blood even the Blood of that Body to be shed for you And in so Believing ye shall eat my Body and drink my Blood that is ye shall be united to me and I to you that I shall abide in you and

Protestants 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 Ans For any to tye the Participation of Christs Body and Blood to the outward Eating in the Supper as above mentioned is indeed a great Error But it was a great Mistake in him and too rashly charged in general by him upon both Papists and Protestants their being guilty of that Error For it can be shewn that some of the Popish Writers have affirmed the contrary and delivered it as the common Faith of their Church that true Believers partake of Christ's Flesh and Blood although they Dye before they receive the outward Supper for which Lombard Lib. 4. Dist 9. citeth Augustine saying Lib. de med paen Nulli ambigendum est c. No man ought to doubt that any Man is then a partaker of the Body and Blood of the Lord when he is made a Member of Christ nor is he Alienated from the Communion of that Bread and Cup although before he Eat that Bread and Drink the Cup being Constituted in the Unity of the Body of Christ he depart out of this World for he is not deprived of the benefit of that Sacrament when he is found to have that which that Sacrament signifieth And as for the generality of Protestants I know not nor ever knew any that so tyed the Participation of Christs Body to the outward Supper as he mentioneth They say indeed it is a Means of Grace and of our Communion of the Lord's Body but not the only means or so absolutely necessary as without it none have that Communion Another great Mistake I find in R.B. p. 81. of that Treatise where he saith 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 Ans That is indeed mentioned as an end of it but not the whole end of it for the end of the whole Law was Christ whereof that Command of the Passover was a part but that the Passover was a Type of Christ particularly as he was to be Slain for their Sins is plain out of Paul's Words 1. Cor. 5.7 Let us keep the feast c. for our passover is slain for us Now as the Jews were to Eat the Flesh of the Passover so the Believers in Christ are to Eat his Flesh even that Flesh that was Slain to wit by Faith as is above declared but not by any Corporal Eating and why did John the Evangelist apply these Words of the Passover to Christ's Body a bone of him shall not be broken This plainly proveth that the Passover was a Type of Christ and therefore one great end of it was to hold him forth to their Faith In p. 87. R.B. saith 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 from whence he infers as his following Words shew that this Practice of the outward Supper hath no 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 Ans This Consequence doth not follow that Practice of the outward Supper had not only that end to Commemorate and shew forth the Lord's Death but had other great ends also as another was to signifie their Communion of Christ's Body as not a bare Sign but as a means of that Communion though not the only means or such a means as if the said Communion were tyed thereto another end was to signifie their Union and Communion one with another both which ends are plainly held forth in these Words The bread which we break is it not the Communion of the Lord's Body c. and we being many are one bread and all are made partakers of that one bread And though R.B. denyeth that by Bread in those Words the bread which we break is it not the communion of the Lord's body is to be understood the outward Bread yet I have above proved it to be the outward Bread that was used in the Supper for to understand it of the Lord's Body were to make it Non-sense as to say the Body of Christ is it not the Communion of his Body Whereas the true Sense is Obvious taking it for the outward Bread The Bread which we break is it not a Sign of the Communion of the Lord's Body c. And such a Sign that is a means whereby our Communion of the Lord's Body and of the Spiritual Blessings we have thereby is confirmed to us and an increase of Grace is Exhibited unto us as it is duly Administred and Received SECT V. PAge 83. He puts a very false and strained Sense upon these Words ye cannot drink the cup of the Lord and the cup of Devils ye cannot be partakers of the Lord's table and of the table of Devils 1 Cor. 10.21 which shews saith he that he understands not here the using of 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 the outward Wine Ans By the Lord's Table is not meant barely and simply the Signs of Bread and Wine but as they do signifie and are Means Exhibitive of the Spiritual Blessings understood thereby The Wickedest of Men may indeed receive the Bread and Wine but they are not to them any Significative or Exhibitive Signs and Means of these Spiritual Blessings which are the things signified and intended and are the Kirnel without which the bare outward Signs are mere Shells and broken Cisterns Again Let us distinguish betwixt what is de jure i.e. of Right and what is de facto i.e. in Fact Wicked Persons though in Fact they may receive the outward Part yet they have no Right to it The manner of Speech used here by Paul is like that of James doth the same fountain send forth sweet water and bitter How then can the same tongue bless God and curse men My brethren these things ought not to be And when as Paul said elsewhere no man can say Jesus is the Lord but by the Holy Ghost he may outwardly say the Words but he hath no Right to say them nor can his saying them profit him without the Holy Spirit But that by the Table of the Lord and the Cup of the Lord here are to be meant the outward things of Bread and Wine as above described is evident from the Antithesis or Opposition he makes betwixt the Table of Devils and the Table of the Lord and

that Christ was to offer up himself in no other Body but that which was without all Sin 7. Why was it Prophecied of Christ a Body hast thou prepared me why not Bodies many if he offer up himself in the Bodies of all the Saints 8. Is not this to make the Sacrifice of Christ of less Value and Efficacie in his own Body than his Sacrifice in W. Penn's Body because the Sacrifice of Christ in that Body that was offered at Jerusalem was the Type this in W. Penn's Body the Anti-type That the History This the Mystery 9. Doth not this strengthen the Papists in their false Faith that Christ is daily offered in the Mass an unbloody Sacrifice I desire that W. Penn and G. Whitehead will give a positive Answer to these Queries and shew wherein my Arguments against their Notion of Christ's being offered a Sacrifice in Men are not so strong against them as W. Penn's Arguments are against the Papist's Notion that Christ is offered up daily in the Mass I. Note Reader Whereas my Adversaries Tho. Elwood and J. Pennington in their Books against me have brought several Quotations out of some of my former Books particularly The Way cast up p. 99. and The Way to the City of God p. 125. on purpose to prove that I was of the same Mind and Persuasion with W. Penn and George Whitehead concerning Christ being a real Sacrifice for Sin in Men to Appease the Wrath and Justice of God and his being the Seed of the Woman in them having Flesh and Blood c. to be understood without any Metaphor or Allegory or other Figurative Speech is what I altogether deny can be inferred from my Words for as I have shewed in my Book of Immed Revel p. 14.15 16. which John Pennington hath perversly applyed in his Book called The Figg-Leaf Covering p. 5.4 The Spiritual Discerning of the Saints in Scripture is held forth under the Names of all the five Senses In like manner the things of God themselves are held forth in Scripture under the Names of sensible things and which are most Taking Pleasant and Refreshing unto the Senses as Light Fire Water Oyl Wine Oyntment Honey Marrow and Fatness Bread Manna and many other such like Names which I expresly grant are Metaphors yet that hinders not said I but that the Spiritual Mysteries Represented under them and signified by them are real and substantial things to wit God's Power and Virtue Spirit Light and Life and the wondrous sweet and precious Workings and Influences thereof which I expresly mention p. 14. and indeed these outward things are but Figures of the Inward and Spiritual which as far exceed and transcend them in Life Glory Beauty and Excellency as a living Body doth the Shadow Now all this I still firmly hold and believe as much as formerly when I Writ those Words for indeed because we have not proper Words whereby to signifie Spiritual and Divine Enjoyments and Refreshments in the Souls of the Faithful therefore Words are borrowed and transferred from their common Signification to a Metaphorical and Allegorical whereby to signifie the Spiritual Enjoyments and Refreshments of the Saints from what they Witness and Experience of the Power Vertue Light Life and Love of God and Christ in them So that I still say the outward Light of Sun Moon Star or Candle is but a Shadow or Figure campared with the Divine Light of God and Christ within the outward Bread Wine Flesh though ever so excellent that the outward Man tasts of is but a Figure and Shadow being compared with that inward Bread of Life inward Wine and Flesh Oyl and Honey that is inwardly tasted and received by the inward Man But behold the wretched perversion that my Prejudiced Adversary John Pennington puts upon my sound Words and the wretched Conclusion that he draws from thence as if therefore I did hold then that the outward Death of Christ was but a Shadow or Sign of the inward Death of Christ in Men and his outward Sacrifice and Blood outwardly Shed was but a Figure and Shadow of his being a Sacrifice within Men and his Blood inwardly Shed which as it hath no Shadow of Consequence from any Words so it never came into my Thoughts so to imagine for in that place of my Book of Immed Rev. above quoted by him I did not compare Christ's Death without and his Death within or his Blood without to his Blood within making That the Shadow and Figure and This the Substance as they do But I was comparing the outward Meats and Drinks as Bread Flesh Wine Marrow and Fatness with the Divine Enjoyments of the Saints which borrow the Names of these outward things and whereof they are but Figures and Shadows II. And when I said in some of my former Books that Christ was the Seed of the Woman that bruised the Serpents Head in the Faithful in all Ages I did not mean that Christ as he was born of the Virgin Mary was a Figure or Allegory of Christ's Birth or Formation in the Saints But on the contrary Christ inwardly Formed is the Allegory and Metaphor yet so that Christ inwardly enjoyed in the Saints is a real Divine Substantial Enjoyment and Participation of Christ his Life Grace and Virtue in measure which they receive out of the Fulness of the Glorified Man Christ Jesus in Heaven for though to Call Christ inwardly the Seed Born or Crucified is Metaphorical yet the inward Life of Christ is Real and Substantial that the Saints Enjoy and being a Measure out of the Fulness that is in the Glorified Man Christ Jesus in Heaven it is of the same Nature therewith and it is one and the same Mediatory Spirit and Life of Christ in him the Head dwelling in Fulness and in them in Measure as Paul said to every one of us is Grace given according to the Measure of the Gift of Christ And whereas he quotes me in his 55th p. saying This is the promised Seed which God promised to our Parents after the Fall and actually gave unto them even the Seed of the Woman that should bruise the Head of the Serpent But doth this prove that Christ being inwardly Formed in the Saints was more properly and without all Allegory Metaphor or Synecdoche the Seed of the Woman than as he was Born of the Virgin I say nay though he would strain my Words to this to bring me into the same Ditch with him and his Brethren who make Christ without the Type and History and Christ within the Substance and Mystery That the promised Seed was actually given to Believers immediately after the Fall hath this plain Orthodox Sense That the Power of Christ's Godhead or the Eternal Word that was in the beginning and which was in the Fulness of Time to take Flesh and Blood like unto the Children did actually break the Power of Sin and Satan in the Faithful and this Power was the real Power of the Seed of