Part 38

6. _Whether Duties gone about in the mere Strength of natural and acquired Parts, whether in Publick or Private, be not as really, upon the Matter, an Image of Man’s Invention as the _Popish_ Worship, though not so gross in the outward Appearance? And therefore whether it be not as real Superstition to countenance any Worship of that Nature, as it is to countenance _Popish_ Worship, though there be a Difference in the Degree?_

7. _Whether it be a Ground of Offence or just Scandal to countenance the Worship of those whose professed Principle it is neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them in some Measure less or more; without which they rather choose to be silent, than to speak without this Influence?_

Unto these they answered but very coldly and faintly, whose Answers likewise long ago he refuted.

[Sidenote: _We must not lose our Witnessing for God._] Seeing then God hath called us to his spiritual Worship, and to testify against the human and voluntary Worships of the Apostasy, if we did not this Way stand immoveable to the _Truth_ revealed, but should join with them, both our Testimony for God would be weakened and lost, and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any Act of ours; though therefore we shall lose not only worldly Honour, but even our Lives. And truly many _Protestants_, through their Unsteadiness in this Thing, for politic Ends complying with the _Popish Abominations_, have greatly scandalized their Profession, and hurt the Reformation; [Sidenote: _Elector of_ Saxony’_s Scandal given to_ Protestants.] as appeared in the Example of the _Elector_ of _Saxony_; who, in the Convention at _Augsburgh_, in the Year 1530, being commanded by the Emperor _Charles_ the Fifth to be present at the _Mass_, that he might carry the Sword before him, according to his Place; which when he justly scrupled to perform, his Preachers taking more Care for their Prince’s Honour than for his Conscience, persuaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the _History_ of the _Council_ of _Trent_, in his first Book, well observes. [Sidenote: Secondly, _Objections against spiritual Prayer_ answered.] But now I hasten to the Objections of our Adversaries against this Method of Praying.

§. XXV. [Sidenote: Obj. 1.] _First_, They object, _That if such particular Influences were needful to outward Acts of Worship, then they should also be needful to inward Acts; to wit, Desire and Love to God. But this is absurd; therefore also that from whence it follows._

[Sidenote: _Answ._] I _answer_; That which was said in the _State_ of the _Controversy_ cleareth this; because, as to those general Duties, there never wants an Influence, so long as the Day of a Man’s Visitation lasteth; during which Time _God is always near_ to him, and _wrestling_ with him by his Spirit, to turn him to himself; so that if he do but stand still, and cease from his evil Thoughts, the Lord is near to help him, _&c._ But as to the outward Acts of Prayer, they need a more special Motion and Influence, as hath been proved.

[Sidenote: Obj. 2.] _Secondly_, They object, _That it might be also alleged, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it_.

[Sidenote: _Answ._] I _answer_; There is a great Difference between these general Duties betwixt Man and Man, and the particular express Acts of Worship towards God: The one is merely spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them whom they are immediately directed to and concern, though done from a mere natural Principle of Self-love; even as _Beasts_ have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Children do all Things, and therefore are accepted and blessed in whatsoever they do.

[Sidenote: Obj. 3.] _Thirdly_, They object, _That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same Reason, because the [112]_Plowing of the Wicked_, as well as his Praying, _is Sin.

[112] Prov. 21. 4.

[Sidenote: _Answ._] This Objection is of the same Nature with the former, and therefore may be answered the same Way; [Sidenote: _How Acts of Nature differ from the Spirit’s_.] seeing there is a great Difference betwixt natural Acts, such as _Eating_, _Drinking_, _Sleeping_, and _seeking Sustenance for the Body_ (which Things Man hath common with Beasts) and spiritual Acts. And it doth not follow, because Man ought not to go about _spiritual Acts_ without the Spirit, that therefore he may not go about _natural Acts_ without it. The _Analogy_ holds better thus, and that for the Proof of our Affirmation, That as Man for the going about natural Acts needs his natural Spirit; so to perform spiritual Acts he needs the Spirit of God. That the _natural Acts_ of the Wicked and Unregenerate are _sinful_, is not denied; though not as in themselves, but in so far as Man in that State is in all Things reprobated in the Sight of God.

[Sidenote: Obj. 4.] _Fourthly_, They object, _That wicked Men may, according to this Doctrine, forbear to pray for Years together, alleging, They want a Motion to it_.

[Sidenote: _Answ._] I answer; The false Pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that Rate there is no Doctrine of Christ, which Men might not set aside. That _they ought not to pray without the Spirit_, is granted; but then they ought to come to that Place of _Watching_, where they may be capable to feel the Spirit’s Motion. [Sidenote: _That wicked Men neglect the Motions of the Spirit to pray._] They _sin_ indeed in not _Praying_; but the Cause of this _Sin_ is their not _Watching_: So their Neglect proceeds not from this Doctrine, but from their Disobedience to it; seeing if they did pray without this, it would be a double Sin, and no Fulfilling of the Command to _pray_: Nor yet would their _Prayer_, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowledge in another Case: For they say, _It is a Duty incumbent on Christians to frequent the Sacrament of the Lord’s Supper_, as they call it; yet they say, _No Man ought to take it unworthily_: Yea, they plead, That such as find themselves unprepared, must abstain; and therefore do usually _excommunicate_ them from the Table. Now, though according to them it be necessary to partake of this Sacrament; yet it is also necessary that those that do it, do first examine themselves, lest they eat and drink their own Condemnation: And though they reckon it _sinful_ for them to forbear, yet they account it more _sinful_ for them to do it without this Examination.

[Sidenote: Obj. 5.] _Fifthly_, They object, _Acts_ viii. 22. _where_ Peter _commanded_ Simon Magus, _that wicked Sorcerer, to pray_; from thence inferring, _That wicked Men may and ought to pray_.

[Sidenote: _Answ._] I answer; That in the citing of this Place, as I have often observed, they omit the first and chief Part of the Verse, which is thus, _Acts_ viii. Ver. 22. [Sidenote: _The _Sorcerer_ may pray, but not without _Repentance.] _Repent therefore of this thy Wickedness, and pray God, if perhaps the Thought of thine Heart may be forgiven thee_: So here he bids him first _Repent_. Now the least Measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of: And indeed where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such to pray to and call upon God.

[Sidenote: Obj. 6.] And _Lastly_, They object, _That many Prayers begun without the Spirit have proved effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as _Ahab_’s._

[Sidenote: _Answ._] This Objection was before solved. For the Acts of God’s Compassion and Indulgence at some Times, and to some Persons, upon singular extraordinary Occasions, are not to be a Rule of our Actions. For if we should make that the Measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God’s Spirit oftentimes, before their Day be expired; from which they may at Times pray acceptably; not as remaining altogether wicked, but as entering into Piety, from whence they afterwards fall away.

§. XXVI. [Sidenote: III.] [Sidenote: _Of singing _Psalms.] As to the _Singing of Psalms_, there will not be need of any long Discourse; for that the Case is just the same as in the two former of _Preaching_ and _Prayer_. We confess this to be a Part of God’s Worship, and very sweet and refreshing, when it proceeds from a true Sense of God’s Love in the Heart, and arises from the divine Influence of the Spirit, [Sidenote: _A sweet harmonious Sound_.] which leads Souls to breathe forth either a sweet Harmony, or Words suitable to the present Condition; whether they be Words formerly used by the Saints, and recorded in Scripture, such as the _Psalms_ of _David_, or other Words; as were the Hymns and Songs of _Zacharias_, _Simeon_, and the blessed Virgin _Mary_. [Sidenote: _But formal Singing has no Ground in _Scripture.] But as for the formal customary Way of _Singing_, it hath no Foundation in Scripture, nor any Ground in true Christianity: Yea, besides all the Abuses incident to _Prayer_ and _Preaching_, it hath this more peculiar, that oftentimes great and horrid Lies are said in the Sight of God: [Sidenote: _Profane Singing of _David_’s Conditions refuted._] For all Manner of wicked profane People take upon them to personate the Experiences and Conditions of blessed _David_; which are not only false, as to them, but also as to some of more Sobriety, who utter them forth: As where they will sing sometimes, _Psalm_ xxii. 14.--_My Heart is like Wax, it is melted in the Midst of my Bowels_: And Ver. 15. _My Strength is dried up like a Potsherd, and my Tongue cleaveth to my Jaws; and thou hast brought me into the Dust of Death_: And _Psalm_ vi. 6. _I am weary with my Groaning, all the Night make I my Bed to swim: I water my Couch with my Tears_: And many more, which those that speak know to be false, as to them. And sometimes will confess just after, in their Prayers, that they are guilty of the Vices opposite to those Virtues, which but just before they have asserted themselves endued with. Who can suppose that God accepts of such Juggling? And indeed such _Singing_ doth more please the carnal Ears of Men, than the pure Ears of the Lord, who abhors all Lying and Hypocrisy.

That _Singing_ then that pleaseth him must proceed from that which is _PURE in the Heart_ (even from the _Word of Life_ therein) in and by which, richly dwelling in us, _spiritual Songs_ and _Hymns_ are returned to the Lord, according to that of the Apostle, _Col._ iii. 16.

[Sidenote: _Artificial Musick._] But as to their _artificial Musick_, either by Organs, or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament.

§. XXVII. But _Lastly_, The great Advantage of this true _Worship of God_, which we profess and practise, is, that it consisteth not in Man’s Wisdom, Arts or Industry; [Sidenote: _No Splendor of this _World_ attends this inward Worship_.] neither needeth the Glory, Pomp, Riches, nor Splendor of this World to beautify it, as being of a spiritual and heavenly Nature; and therefore too simple and contemptible to the natural Mind and Will of Man, that hath no Delight to abide in it, because he finds no Room there for his Imaginations and Inventions, and hath not the Opportunity to gratify his outward and carnal Senses: So that this Form being observed, is not likely to be long kept pure without the Power; for it is of itself so naked without it, that it hath nothing in it to invite and tempt Men to dote upon it, further than it is accompanied with the Power. [Sidenote: _The carnal _Worship_ pleases Self._] Whereas the Worship of our Adversaries, being performed in their own Wills, is self-pleasing, as in which they can largely exercise their natural Parts and Invention: And so (as to most of them) having somewhat of an outward and worldly Splendor, delectable to the carnal and worldly Senses, they can pleasantly continue it, and satisfy themselves, though without the Spirit and Power; which they make no Ways essential to the Performance of their Worship, and therefore neither wait for, nor expect it.

§. XXVIII. [Sidenote: _The _Worship_ of the _Quakers.] So that to conclude, The Worship, Preaching, Praying and Singing, which we plead for, _Is such as proceedeth from the Spirit of God, and is always accompanied with its Influence, being begun by its Motion, and carried on by the Power and Strength thereof; and so is a _Worship_ purely spiritual_: Such as the Scripture holds forth, _John_ iv. 23, 24. 1 _Cor._ xiv. 15. _Ephes._ vi. 18. &c.

[Sidenote: _Our Adversaries Worship._] But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose, _Is a Worship which is both begun, carried on, and concluded in Man’s own natural _Will_ and _Strength_, without the Motion or Influence of God’s Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the Matter and Manner, by the _wickedest of Men_, Such was the Worship and vain Oblations_ which God always rejected, as appears from _Isa._ lxvi. 3. _Jer._ xiv. 12. &c. _Isa._ i. 13. _Prov._ xv. 29. _John_ ix. 31.

PROPOSITION XII.

Concerning BAPTISM.

[113]_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 mere human Tradition, for which neither _Precept_ nor _Practice_ is to be found in all the Scripture._

[113] Ephes. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12. John 3. 30. 1 Cor. 1. 17.

§. I. I did sufficiently demonstrate, in the Explanation and Proof of the former Proposition, how greatly the _Professors_ of _Christianity_, as well _Protestants_ as _Papists_, were degenerated in the Matter of _Worship_, and how much Strangers to, and averse from that true and acceptable _Worship_ that is performed in the _Spirit of Truth_, because of Man’s natural Propensity in his fallen State to exalt his own _Inventions_, and to intermix his own _Work_ and _Product_ in the Service of God: [Sidenote: _From whence Idolatries and Heathen Superstitions did spring._] And from this Root sprung all the idle Worships, Idolatries, and numerous superstitious Inventions among the _Heathens_. For 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 _Reformation_, until the _spiritual Worship_ should be set up; and that God, by the more plentiful 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 oftentimes 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 Commands of God, and that under the Notion of _Zeal_ and _Piety_. [Sidenote: _The _Pharisees_ the _chiefest_ among the _Jews.] This we see abundantly in the Example of the _Pharisees_, the chief Sect among the _Jews_, whom Christ so frequently reproves, _For making void the Commandments of God by their Traditions_, Matt. xv. 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_; [Sidenote: _Many Things in Christendom are borrowed from the_ Jews _and_ Gentiles.] 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 that of _God_, or his _pure Worship_. [Sidenote: _Of _Sacraments_ so many _Controversies.] 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 _Controversy_ about them, to wit, about their _Number_, _Nature_, _Virtue_, _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 mere outside Things: As I hope hereafter to make appear to the patient and unprejudiced Reader.

§. II. [Sidenote: _The Name of _Sacrament_ (not found in _Scripture_) is borrowed from the _Heathen.] That which comes first under Observation, is the Name [_Sacrament_] which it 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 _human 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 Penmen of the Scriptures to leave unto us.

[Sidenote: Obj. 1.] But if it be said, That _it is not the Name, but the Thing they contend for_;

[Sidenote: _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 vanish; 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 will _Papists_ affirm, that there are only _seven_, or _Protestants_ only _two_, of any of these aforementioned.

[Sidenote: Obj. 2.] If it be said, That this _Controversy arises from the Definition of the Thing, as well as from the Name_.

[Sidenote: _Answ._ _The _Definition_ of _Sacrament_ agrees to many other Things._] 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 by some they are, I could never see, either by Reason or Scripture, how this Title could be appropriate to them, more than to any other _Christian_, _religious Performance_: [Sidenote: _What _sealing Ordinance_ doth mean._] 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_.

[Sidenote: Obj. 3.] If it be said, _It is so to them that are faithful_;

[Sidenote: _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, Ephes. i. 14. and iv. 30. which is also termed the _Earnest of our Inheritance_, 2 Cor. i. 22. and not by _outward Water_, or _Eating_ and _Drinking_; which as the wickedest of Men may partake of, so many that do, do, notwithstanding it, go to Perdition. [Sidenote: _That_ outward Washing _doth not cleanse the_ Heart.] 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 _Dunghill_; neither doth any Thing which Man eateth purify 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 the Explanation of which I shall first demonstrate and prove our Judgment, and then answer the Objections, and refute the Sentiments of our Opposers. [Sidenote: Part I.] As to the first Part, these Things following, which are briefly comprehended in the Proposition, come to be proposed and proved.

§. III. [Sidenote: Prop. I.] First, _There is but one Baptism_, as well as but _one Lord, one Faith_, &c.

[Sidenote: Prop. II.] Secondly, _That this one Baptism, which is the Baptism of Christ, is not a Washing with, or Dipping in Water, but a being baptised by the Spirit_.

[Sidenote: Prop. III.] 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 ceaseth_.