Fellowship and Communion began much to consist in Externals as Bread and Wine then Christians entertained a Custom of Kissing one another before they received the Communion thereby testifying their Love to one another as faith Parens on the Romans In the ancient Church when they assembled saith Meds to celebrate the Communion the Deacon was wont to proclaim Nequis contra aliquem Let no Man have ought against his Brother and then Salutate alij alios osculo sancto that is Salute one another with an Holy Kiss which they did first the Bishop and Clergy then the Laity the Men apart by themselves and the Women by themselves in token of Friendship this was called Osculum pacis The Kâ—ss of Peace After this entred a Ceremony in the Midnight of Apostacy as I may say still used among the Romanists to this day ' for the Priest to send a little Gilded or Painted Table with a Crucifix or some Saints Picture thereon to be kissed of every one in the Church before they receive the Bread this they call The Kissing of the Pax Mede What there is of the Power of Godliness or of the Form thereof in this thing without further Remarks I leave to the Wise to judge Of the Feast of the Sacrament of the Altar The outward Jew had several Feasts of especial Solemnity which shadowed out a spiritual Feast under the Gospel-Dispensation to be truly and inwardly witnessed in the purified Houses of inward Jews The outward Jew was to observe the Feast of the Passover of Unleavened Bread wherein for seven dayes they were to eat Unleavened Bread no Leaven was to be found in their Houses Exod. 23. The outward Jew was to observe the Feast of Pentecost instituted in Remembrance of the Law delivered unto Moses in the Mount fifty dayes after their departure out of Aegypt this was called the Feast of Weeks in which they were to offer a new Meat-Offering unto the Lord Levit. 23. a Tribute of a Free-will Offering Deut. 26. The outward Jew was to observe the Feast of Harvest the first ripe Fruits of the Land were to be offered unto the Lord Exod. 22. As also the Feast of In-gathering when Fruits were gathered in and this was to continue seven dayes called also the Feast of Tabernacles Exod. 23. Levit. 23. Moreover The outward Jew was to observe the Feast of Attonement c. Now Christ Jesus put an End to all these as Typical Shadows Figures being the End of the Law for Righteousness to every one that believes the inward Jews the truly Gathered of the Lord had the true sense and feeling hereof bearing record to Christ Jesus their Passover their Unleavened Bread Bread of Life their spiritual Law-giver making them free from the Law of Sin and Death they were come to the Evangelical Meat-Offering to the Free-will Offering they bare record to Christ the First Fruits of them that sleep they knew the Evangelical In-gathering having Heavenly Treasure in Earthen Vessels they knew a Tabernacle not of man's building John testified saying The Word became Flesh and tabernacled in us dwelt in us as in a Tabernacle so they saw his Glory and the Tabernacle of God is with men and he will in-dwell in them Rev. 22.3 yea and by Christ they were Witnesses of Attonement the inward Jews Called and Chosen were come to the End of the Jewish Shadows Feasts as other things they were come to the Joy of the holy Spirit to the Marriage Supper of the Lamb these knew a Good Conscience to be a continual Feast blessed are they which are called unto the Marriage Supper of the Lamb if they obey his Call and frame not Excuses as those Guests did mentioned by the Evangelist and that the Apostles who were come to the End of Jewish Observances as oâ— Days and Feasts did institute others I have not found nor observed further then that the Churches in the Apostles dayes usually gathered together to wait upon and worship the living God on the First Day of the Week and in primitive Times the Observation of it was as a Badge of Christianity when the Question was propounded Servasti Dominicum Hast thoú kept the Lord's Day the Answer was returned Christianus sum intermittere non possum I am a Christian I cannot but keep the Lord's Day But Professors of Christianity are grown perfectly prophane saith one as that they can play on that day without Book Trapp Let us keep that day saith Ignatius in a spiritual manner rejoycing in the Meditation of the Law not in the Rest of the Body Epist 3. ad Magnes The Apostle in Christ the End of the Jewish Observation of Dayes said thus He that observes a Day he observes it to the Lord Rom. 14.6 so say we Further the Galatians Judaizing turning to beggarly Rudiments Paul wrote unto them saying Ye observe Days Moneths Times and Years I am afraid of you Gal. 4.10 11. Now as the Apostacy prevailed the Sun-shine of the Evangelical Day was loft then they brought in multitudes of Saints Dayes so called to be observed to this and that Saint till such times as all the Dayes of a Year were not sufficient to afford a particular Day to each Saints whom they desired to honour with a Festival then came in All-Saints Day so called and among other dayes set apart in the year 1254. Pope Vrban the fourth ordained the Feast of the Sacrament of the Altar with Indulgences and Pardons in this Degeneration of Christianity came in as I said before these things and as for Christmas Shrovetide c. the very Names discover their Founders and those that plead for the Observation of those Times are generally the greatest Prophaners thereof in Sports Games vicious Courses Observers rather of the Rule of Sardanapalus who said Ede bibe lude post mortem nulla voluptas Eat drink play c. then of Christ Jesus Concerning the word Sacrament and Eucharist The old Roman Soldiers took an Oath to be true to their General to live and dye with him and that Oath was called Sacramentum militare Rivet Horace Now when the Roman Empire turned Christians by the lump and painted themselves with the Form of Godliness few beautified with the Power and Virtue thereof they began to apply the Term of their Heathen Custom to the Signs or Shadow of the Christian Church so that the word Sacrament came from the Heathen Romans Leigh Tertullian is said to be the first who used the word Sacrament in order to the Signs or Figures of the Church who was about the year 210. It is a word not found in the Scriptures if truly translated yet it hath got such rooting among the Professors of Christianity as that if any deny it they are branded as Hereticks and Schismaticks by Papists and Protestants Now as it were to allure people into a Reverence and Veneration of it Papists in their Translations have put it in the Body of the Scripture for whereas Paul said This
a Representation consecrated Bread works not the Works of the true Christ the true and faithful Witness so is not Christ Christ called also Jesus by interpretation a Saviour such is his Name such is his Nature he saves his People from their Sins Mat. 1.21 thorow his inward Operation they become new Creatures God's Workmanship in a word of Beth-aven that is a House of Vanity or Iniquity they become Bethel that is the House of God Sharers in the Riches Peace of the Lords Family consecrated Bread effects not these things in the Receivers though a thousand times consecrated received so is not the Virgins Birth John testified saying The Blood of Jesus Christ clenseth us from all sin 1 Joh 1.7 this is the effectual remedy the Lords Candle finds many a foul Flaw in man such as believe are reduced into the Order of the heavenly Truth the Apostle further bare record saying He loved us and washed us from our sins in his own Blood Rev. 1.5 6. and hath made us Kings and Priests unto God Kings to reign in Truths Dominion over the Earth over the World over Lusts over spiritual Adversaries Priests to offer a Sacrifice of Praise and Thanksgiving unto the Lord to this Dignity Bread and Wine though a thousand times consecrated cannot bring Again The true Christ the Virgins Birth is the same today yesterday and forever incorruptible perishes not immortal the Holy One sees not Corruption but Bread and Wine though consecrated corrupts perishes grows mouldy loses Vertues Taste Savour so is not the Body and Blood of Christ and the Disciples were not to labour for the Meat which perishes but for that Meat which endureth unto everlasting Life John 6.27 Again Thorow the Body of Christ the faithful become dead to the Law to be married to Christ to be fruitful unto God Rom. 7.4 dead to the Law dead to sin yea and the Law of the Spirit of Life in Christ Jesus makes free from the Law of Sin and Death Rom. 8.2 10. but the consecrated Host hath not this Operation in man but leaves men alive in Sin dead to God so not Christs bodâ— not his flesh not his blood Christ said to the Jews Your Fathers did eat Manna in the Wilderness and are dead such Minds as stick in Visibles are dead in Sins and Trespasses though consecrated by Man they quicken not it is the Spirit that quickneth and he that eats of the Bread saith Christ that comes from Heaven the Word Christ's Flesh he knows a Vivification a Quickning he dyes not but lives forever John 6. and 't is the Lord that gives being and Vertue to all Creatures not mans Consecration which cannot keep Visibles from losing their Vertue Savour Taste 't is evident by their own Constitution that they were conscious of this who enjoyned That Priests on every eighth day should renew the holy Eucharist that is consecrated Bread c. lest thorow Oldness thereof some should be brought into Indevotion to have the Spark of their Devotion as I may say in measure extinguished Summa Concil et Pontif. but Christ is the same today yesterday and forever his Years fail not he waxes not old as a Garment Of giving Bread and Wine to the World for this it is alledged that Judas did eat of the Bread and did drink of the Cup. Answ That was that the Scripture might be fulfilled Mine own familiar Friend which did eat of my Bread hath lift up his Heel against me Psal 41.9 yea and Christ the Store-house of Wisdom and Knowledge said He that dippeth his Hand with me in the Dish the same shall betray me Matth. 26.23 his Fellow-commoner as I may say whereby the Indiguity of the thing was much aggravated as for Judas he was numbred with the Disciples and had obtained part of the true Ministry Acts 1. but fell by Transgression and became a Member of that sinful and unsociable Society which Christ testified against and for giving Bread and Wine the Sacrament as 't is called to the World have you no Example but Judas who sold Christ for Money as many sell Bread and Wine for Money now which after Consecration is truly and really Christ as many in Degeneration affirm Christ gave it to his Disciples only a Shadow of a more spiritual Bread of a more spiritual Cup after to be received Of giving Bread and Wine to Infants After the Primitive Times when thorow the inundation of Apostacy and over-spreading of that foul Leprosie the living Bread and living Cup was lost then streamed in a Sea of Confusion as I said before the Heavenly Key of pure Knowledge and Divine Understanding was lost things of God became as a Book sealed with seven Seals the Opener and Fulfiller of the Scriptures of Truth came in a high measure to be lost then a Cloud of Mis-apprehensions and Mis-interpretations of Scriptures involved the Professors of Christianity then thorow a Mis-apprehension and Mis-understanding of that Scripture of Christ Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you John 6.53 the Fathers fell into that Error that None but Communicants could be saved whereupon they gave the Sacrament so called to Infants and put it into the Mouthes of Dead Men c. Augustine Bishop of Hippo was thus minded as appears by this his following Conclusion tâ—at It is in vain to promise Salvation and Life Eternal to little Children unless they be baptized and receive the Body and Blood of Christ since the Necessity of them both is attested by so many so great and divine Testimonies This Practice of giving the Sacrament to Infants crept in the early Ages of the World became wonderful general and continued above six hundred years in the Church till the time of Charlemain some were so strict in it as that a Canon enjoyned That baptized Infants should receive the Communion before they sucked or received any other Nourishment the same is or hath been observed by the Greeks Aethiopians Bohemians Moravians and that this was enjoyned by Popes Bishops c. these following Authors testifie recourse being had to their Canons Constitutions c. Pope Innocent Paganinus Gaudentius Theol. de moribus seculi Nicephorus in Histor Eccles Johannes Langius Augustin Taylors worthy Communicant chap. 3. Alcninus Maldonate on John 6. Author of the Naked Truth Grotius Notwithstanding Pope Innocent had appointed the Sacrament to be given to Infants and it became in a manner universal of long continuance yet the Council of Trent put out this Canon If any one shall say that the Communion of the Eucharist that is consecrated Bread is necessary for Children before they attain unto years of Discretion let him be Anathema accursed Concil Trident. Sect. 3. Can. 4. Here the Pope who cannot err as 't is said came to be questioned his Doctrine Augustin's Doctrine and the Church Practice for above six hundred years came to be cast out as spurious by the
this day stile themselves Musulmans that is The only true believers The Angel of the Church of Sardis was thus reproved Thou hast a Name that thou livest but art dead Rev. 3.1 so could neither praise nor serve the living God A Ship may be called Safeguard or Goodspeed yet may fall into the Hand of Pirats So specious Names of Christians Believers Church-members advantage nothing except the Cross of Christ be borne the Anointed received which truly makes such Eleventhly The Spirits Baptism saves is present Salvation Now who contend for Iohn's Ministry Water-baptism be it Dippers or Sprinklers their discourse is of what the Saints enjoyed in the primitive times and of what Salvation shall be in another World not waiting for Salvation and Redemption in this Life but they that live not the Life of the Righteous shall not dye the Death of the Righteous nor shall have the Reward of the Righteous but the Apostle Paul preached present Salvation not by Iohn's Baptism or Water-washing but by the Baptism of Christ through the renewing of the Spirit Titus 3.5 According to his Mercy he saved us by the Laver or Washing of Regeneration and renewing of the holy Spirit so that so far as a man is regenerated renewed by the holy Spirit which is Christs Baptism so far he is saved from sin and from the Reward thereof this Laver of Regeneration fulfils inwardly what Moses's Laver and Iohn's Jordan-washing shadowed forth outwardly this Laver of Regeneration removes the old Nature and brings in a new Nature whence issues new Thoughts new Desires new Words and new Works he lives thinks speaks works loves and acts otherwise then he was wont the Old Man and his Deeds are put off the New Man and his Deeds are put on Outward Water is not of that virtue to effect this in man 't is a Water of a more Heavenly Nature Paul writing to the Saints at Ephesus said By Grace ye are saved through Faith and that not of your selves it is the Gift of God Ephes 2.8 These were Witnesses of present salvation they had known stirrings in the Womb of Grace precious unto God had persevered therein so became God's Workmanship to know the glorious Fabrick of the New Man erected in them these were truly made alive unto God who had lain rotting and stinking in the sepulchre of Corruption these knew Christ's spiritual Baptism to this purpose Peter â—are record saying The like Figure whereunto even Baptism doth also now save 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 Peter here speaks of the Ark of Noah which by Command of the Lord was made of Gopher wood Gen. 6.14 a kind of Cedar saith the old Naturalist Pliny which is not subject to Rottenness nor Worm-eatenness but endures forever a shadow of Christ Jesus who is the same to day yesterday and forever so the Ark was a Figure of Christ as it saved by Water outwardly so Christ by his Baptism the Water of Regeneration saves inwardly from the Deluge of sin from the drowning Waves of iniquity and transgression Baptism saves now saith Peter But what Baptism doth he speak of of John's with Water or of Christ's with the Spirit the Apostle answers this lest any should misapprehend his sense and intent he explains himself evidently and fully saying Not the putting away the Filth of the Flesh the cleansing of the outward man the effect of John's Baptism but the Answer of a good Conscience towards God the effect of Christs Baptism in and with the Spirit which inwardly saves and brings to know and witness the Answer of a good Conscience by the Resurrection of Jesus Christ 1 Pet. 3.9 20 21. Piscator on Matth. 3. gives his Testimony altogether answerable to what is here written saying That the Apostle Peter here ascribes Salvation to inward Baptism not to the outward which extends no further theâ— the outward man Hammond in his Paraphrase and Annotations on the New Testament saith on the aforesaid place As the Ark in the Water kept men safe from drowning even so Baptism doth save not that of John which cleansed but the Body but that which is signified by it even the Baptism of Christ with the Spirit who saves from sin and from the wages thereof Obj. The Baptism here spoken of by Peter must needs be Water-baptism because he calls it a Figure for it were not proper to call the Spirits Baptism a Figure Answ I confess while I had recourse only to our English Translations this before was my own Objection but consulting the Greek Copies the thing was cleared unto me and our English Translations appeared not so sound and clear as might be desired Peter speaking of the Preservation of 8 Souls in the Ark by Water saith if truly translated Whose Antitype Baptism doth also now save us And what is this Antitype even Christ who baptizes with a spiritual and saving Baptism even Christ the Truth the Sum the Substance the Thing signified by Types and Figures Circumcision outward was a Type Circumcision inward the Antitype Moses's Laver a Type the Evangelical Laver of Regeneration the Antitype Anointing without a Type Anointing within the Antitype the Ark saving by Water without a Type Christ by his spiritual Baptism saving from the proud Billows of Wickedness and Uncleanness is the Antitype so that the Antitype comes in lieu stead place or room of the Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul the Consuls Deputy one that officiates for him these things Linguists understand so that though our English Translation renders it The like Figure whereunte even Baptism doth also now save us yet it is properly truly and answerable to the nature of Truth rendred Whose Antitype Baptism doth also now save us even as the Ark saved them of old And if any say This is but a Conceit or Whimsie of my own Head let such read Gerh. on this word who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc loco ipsam veritatem significat typo ac figurae respondentem that is Antitype in this place of Peter signifies the Truth it self answering to the Type and Figure Truth that is Christ the Way the Truth and the Life who baptizeth with the Spirit and saves from sin as the Ark saved outwardly Vatabalus Grotius Frafmus Capâ—dus Beza Hammond gave their Testimonies to the same purpose If chiâ— Scripture of Peter held out a Figure or Type then one Type would answer another which were improper for every shadow type or fuâ—ure rewâ—â—â— to the substance as its Fulfiller Again it were to conclude the Gospel-Dispensation to be a state of figures and shadows which is the sum and substance of all the Kingdom of God stand not in Meat and Drink but in Righteousâ—â—â—â— Peace and Joy in
Magdib pag. 126. For further confirmation hereof Musculus saith in his Common-Places pag. 741. Anciently very many did defer their Baptism to the very utmost term of their Life to the end that they might depart pure and blameless out of this Life and so they did not suffer themselveâ— to be baptized except in their Bed and that by sprinkling only in the very point of Death that they might dye with an Evidence for this cause these were called Clinicks that is Bed-rid and Clinick Baptism in this manner Constantine the great the Son of Helena a zealous Professor was baptized when about Sixty Five years old being sick and dyed a few dayes after Socrat. Scholast lib. 1. cap. 26. Mark this that in the coming in of Rantism that is sprinkling Old Men were sprinkled not Infants In early Ages of the Church Baptism saith Cave was deferred till old Age. Basil Bishop of Gesaria though born of believing Parents as his Father being Bishop of Nisen was not baptized till aged Osiander Cent. 4. lib. 3. Theodosius the Emperor though born of Christian Parents and instructed in the Faith yet was not baptized till aged Historia tripartita lib. 1. Further Tâ—e Bohemiaen Confession holds out that Baptism for the most part was administred to Men of riper years In Alexandria the holy Scriptures were read and interpreted by the Unbaptized as well as by them that were Baptized Which thing plainly evidences that they ascribed not that virtue to Sprinkling or Infants as afterwards men did and now do It was a Custom among the Ancients that they that were baptized were baptized Naked supposing that as they were stripped of their Garment so by baptismal Water the old man that is in-dwelling sin and corruption was put off Wolfgangus Musculus Dusanus in his Comment on the Psalms This Custom continued very long as Authors say They had a Custom in the Primitive Church saith Trapp on Col. 2.12 that the Party to be baptized clod himself with old cloaths Which he put off when he entred into the baptismal Water and at his coming out he put on new Clothes What did they signifie hereby That they conceived that by the Virtue of baptismal Water they put off the rotten Rags of Vnrighteousness and put on the Garment of Righteousness and Salvation Thus the Water of Life being much lost within which cleanseth washeth purifieth sanctifieth and taketh away Spots Blemishes and spiritual Deformity they ascribed this Work to Water without One said Ardua sacrati baptismatis aula coruscat Quo delicta Adae Christus in amne lavat After this it came to be considered that many dyed before they became old therefore it was decreed That Children when growing to years of Discretion should be instructed in Christian-Principles and then baptized Zuinglius saith in his Book of Articles That Children were alwayes openly instructed and when their Faith had made an impression in their Hearts and they confessed the same with their Mouthes then were they admitted to Baptism Here was Teaching before Baptism but now they Sprinkle Infants and many years after teach them The one Baptism by one Spirit into one Body being much lost then they re-assumed John's Ministration of Water-Baptism or an Imitation thereof Johannes Bohemius saith In time part it was the Custom to administer Baptism alone to those that were instructed in the Faith and were before Easter so called and Pentecost catechized and then upon their Confession they were baptized this was done twice a year at Easter so called and Pentecost such as were baptized put on a White Garment when they came out of the Water for the aforesaid Reason or in token of that innocent course of Life they had engaged to walk in this White Raiment being exorcized and exsuffed with sundry Ceremonies they wore till the Sunday after Easter so called and on that day put it off which Day from those White Rayments was called Dominica in Albis that is The Lord's Day in White Concerning this Lactantius said Fulgentes animas vestis quoque candida signat Et grege de niveo gaudia pastor habet White Rayments Represent Souls chast and pure The Shepherd for his Flock takes Gladness sure The same Ceremony was observed by those that were baptized at Pentecost so from their White Rayments Pentecost came to be called Whit sunday that is White-Sonday in Memorial or Imitation thereof When Infants are now baptized they have on their Heads a White Cloth called a Chrisome Johan Bohemius de gentium moribus lib. 2. Cambdens Bret. pag. 768. Cave in his Primitive Christianity Pope Siricius in the year of the Lord 389. decreed That Baptism should not be celebrated but at the aforesaid two seasons Easter and Pentecost Summa Concil et Pontif. Baptizing at these two seasons became almost Vniversal saith Cassander de Baptismo Thou hast received after Baptism saith Ambrose de sacramentis a White Rayment a Token that thou hast put off the Pleasure of Sin and hast put on the chast or pure Rayment of Innocency Luther Bullenger Erasâ—us Ludovicus Vives Melancton Beza Bucer Augustine Marlolat Chamier Hammond Field Hugo Grotius Zuinglius Taylor Parens Tertullian Origen Cyprian Eusebius Heracles Dyonysius Athanasius Hillary Basil Gregory Nazianzen Ambrose Arnobius Jerom fourth Council of Carthage the Council of Laodicea the Council of Neocesaria Balsamon Zoâ—â—râ—â— Walafridus Strabo Monsieur Daille Beatus Rhenanus and Augustine in his Book De Fide gave in their respective Testimonies that in the more early Ages of the Church Repentance Confession of Faith and Instruction in Christian-Principles was commended to people as the only Qualifications for Baptism those thus instructed in Christian Principles were called Catechumens so were admitted to Baptism which Custom saith Zuinglius I wish it were in use in our Age Augustine and others charged their Opinions if their Writings be not corrupted by the Index expurgatorius Augustine the Son of the vertuous Monica being instructed in the Faith was not baptized till about the thirtieth year of his Age as saith Nauclerus in the year 301. His Mother would not have him baptized young lest through youthful Propensity he should fall into sin which after Baptism would be greater and more perilous as she conceived White 's Apology for Kushworth's Dialogues Gregory Nazianzen born of Christian Parents his Father being a Bishop was baptized about the twentieth year of his Age Osiander Cent. 4. Lib. 3. Ambroâ—e born of Christian Parents remained instructed in Christian Principles and was unbaptized till he was chosen Bishop of Millain Paulinus in vita Ambrosij Jerom born of Christian Parents was baptized when about thirty years old Erasâ—â—us in vita Hieron Chrysostom born of Christian Parents was not baptized till the one and twentieth year of his Age Hugo Grotius on Matth. 19. Nectarius was made Bishop of Constantinople before he was baptized Vossius de baptismo pag. 100. In Northumberland is a River called Glen in which Paulinus coming into those parts
born of the Virgin bread into his body wine into his blood and that this consecrated Host being offered to God by the Priest is a Propitiatory Sacrifice for the Quick and the Dead and that men are thereby reconciled to God and that it must be worshipped and carried about in Processions and that such as denyed the same should be Anathema accursed And not only this Council but also the Lateran Council Pope Nicholas Pope Leo Pope Innocent Pope Pius the fourth Pope Victor Pope Honorius c. taught the same for denying of this Doctrine many have been burned to Ashes as Ecclesiastical Writers testifie Summa Concil et Pontif. Oruphrius Pope Innocent the third invented Pixes and Boxes as 't is said to put the sacramental Bread in Again such Reverence came to be given to consecrated Bread without when the bread of life was turned from yea and the true Worship of God in Spirit and in Truth that a Council put out a Canon forbidding Women to receive the Eucharist that is the consecrated Host with bare Hands Concil Antisid Summa Concil et Pontif. Roman-Catholicks tell of a Miracle of an Ass that left his Provender to worship the consecrated Host on such Conceit as this saith Mede the Doctrine of Transubstantiation is grounded Of Aderation given to the Consecrated Host When it came to be believed that bread after consecration was the very Christ the Lamb of God that takes away the sins of the World then Popes and Councils ordained that at certain times it should be lifted up above the Priests Head and that at the heaving of it up a Bell should be rung and that all that hear it s found should not only do low Obeysance but fall down on their Knees and with Hands lifted up towards Heaven worship it and say Pater Noster or some other Prayer they ordained also that it should be born to the Sick with great Reverence and that with lighted Caudles though at noon day for the same they instituted a solemn Feast called Corpus Christi Day on which the consecrated Host is born about lifted up and worshipped Further 'T was enjoyned That if a Priest were called in the Night season to housel the Sick and there spent all his Hosts as he came Homeward he was to put out the Candle left the people should adore the empty Tabernacle such as read the Canons of Pope Honorius Gregory the ninth Pope Innocent Pope Clement the fifth their Lives and Councils in their dayes they may see these things In France saith Heylin in his Survey of the Estate of France a couple of Priests carries the Host under a Canopy before it goeth a Bell continually tinkling all in Houses perceiving their God to go by make some shew of Reverence all in the Streets with bended Knees and elevated Hands do it Honour to the Protestants it is as a Watch-Peal to be gone left for their â—â—reverence they be knocked down in this saith he is a smatch of Turcism who when they hear the Cryers bawling in their Streets they fall prostrate on the Ground where-ever they are and kiss it thrice so perform their Devotions to Mahomet their carrying it about the Streets hath a touch of Judaism from the Levites carrying about the Ark on their Shoulders their Adoration of it is especially from Gentilism for never any people but Heathen saith he afforded divine Honours to things inanimate Thus when Heavenly Salt Wisdom from above was lost within multitudes of Inventious swarmed into Apostatized Christendom Lanctantius in his first Book of Institutions taxed the Gentiles of Ridiculousness who worshipped Jupiter as a God Cam cundem tamen Saturno et Rhea gentium confiterentur seeing they so perfectly knew his Original much more are they to be blamed who impose upon the peole the Adoration of a Dead God a principis non ita fuit it was not so from the the beginning Heylins Survey c. Christ said unto his Disciples Take eat this is my Body this denotes signifies be tokens my Body what bread and wine is to the body of man that is Christ the Bread of Life his Flesh his Blood to the Soul the Doctrine of Bread-worship Invocation of Saints Worshipping of Images and many other pestilent Errors have steamed into the Church from the mis-understanding and mis-interpretation of Scriptures saith Rainold in his Orations Paul who had the Mind of Christ a feeling sense of Christs Institution said thrice in a Breath as I may say that the Bread after it was blessed or Thanks were given which is called Consecration remained Bread he called it so and he called it what it was his words imply not his belief of Transubstantiation but expresly the contrary 1 Cor. 11.26 27 28. Again Mat. 26. Christ took the Cup and gave Thanks and bad them drink saying This is my Blood that is signifies betokens or holds out my Blood not his Blood after Consecration but a Shadow of his Blood his own words immediately following evidently demonstrates this I will not drink henceforth of the Fruit of the Vine he calls what was in the Cup the Fruit of the Vine now his Blood was not the Fruit of the Vine but Wine is the Fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom saith he now whoever say that Bread and Wine after Consecration is Christ's Flesh and Blood consider this Did Christ cat his own Body Did he drink his own Blood you say consecrated Bread and Wine is Christ's Flesh and Blood and Christ eat and drank thereof what Consquences would follow this Doctrine Christ his Flesh his Blood is hid from apostatized Ages and Generations his Word became Flesh living Food Food of living Souls Christ is the living Bread which came down from Heaven his Flesh is the Bread that he gives who came from Heaven given for the Life of the World but perishing Bread and Wine though consecrated a thousand times came not from Heaven this said he who also said The Flesh profiâ—â—eth nothing it is the Spirit that quickeneth and the words that I speak unto you they are Spirit and they are Life John 6. And whereas Paul said to the Corinthians As often as ye eat this Bread and Drink this Cup ye do shew the Lords Death till he come 1 Cor. 11.26 Now if the consecrated Host were Christ then he were come then how is it done till he come and were it proper to say till he come when he is already come Christ was obedient to Death even the Death of the Cross the Corinthians were in the Cross in the daily dying having Tastes of the eternal Inheritance and in the dying he comes with perfect Conquest abolishing Death and bringing Life and Immortality to Light And Paul said This do ye as often as ye drink it in remembrance of me this plainly shews that consecrated Bread and Wine is not his Body where his Body is there is no need of