I will come into him and will sup with him and he with me This is the Gospel-communion here was no outward Bread nor Wine Cup nor Chalice but here is that which the bread and wine pointed at the cup of blessing If we walk in the Light as he is in the Light we have Fellowship one with another and the Blood of Jesus Christ cleanseth us from all sin 1 Joh. 1.7 In the Light Fellowship with the Lord is known and Fellowship one with another and the Word is known which became Flesh and tabernacles in man this the Redeemed eat feed on discern and though it be said The Flesh profitteth nothing Joh. 6. and that Flesh and Blood cannot inherit the Kingdom of God 1 Cor. 15. yet 't is said Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you and he that eateth my Flesh and drinks my Blood dwelleth in me and I in him Joh. 6. And Paul said We are Members of his Body of his Flesh and of his Bones Ephes 5.30 And these are no contradictionâ— but fulfilled in the ground of Self-denyal in the cross to the mortal the Lords Death is shewed forth till he come who lives forever who abolishes Death and brings Life and Immortality to light thorow the Gospel 2 Tim. 1.10 yea and Joh. 3.13 The same that descended the same is ascended and is flesh and bone and nourishes the Soul to eternal Lise here the end of Shadows is known Augustin said truly if truly and livingly read To eat Christ is to believe in Christ why providest thou a Tooth and a Belly believe only and thou hast eaten Faith centers in the eternal Word in the quickning Word so that is revealed which fulfils outward Shadows other things as well as Bread and Wine were not of perpetual continuance nor needful to be practised in the Church after their bounds and season John 13.14 15. Acts 15.28 29. Jam. 5.14 Paul testified saying Henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth we know him no more 2 Cor. 5.16 Paul was so spiritualized as that he centered in nothing below the eternal Substance he stickt not in Bread and Wine or any other Shadow but in fervency of spirit waited to be comprehended in the prefixed Life as a man that so looks for a lost Jewel that he overlooks all besides it outward things reach no further then fleshly Knowledge but a spiritual Understanding is revealed in by and thorow that which is spiritual Of Transubstantiation Though Israel saw the Wonders of the Lord in Aegypt the Execution of his Judgments for their Deliverance though the Lord went before them by Day in a Pillar of a Cloud and by Night in a Pillar of Fire though they passed thorow the Red Sea as upon dry Land and saw the Aegyptians drowned so that thorow a sense of his Power and mighty Acts they sang a Song of Praise and Thanksgiving unto the Lord saying He was glorious in Holiness fearful in Praises doing Wonders yet coming unto Mount Sinai on to which Moses was called and continued 40 Dayes and 40 Nights Israel fell into a spiritual Lethargy to forget the Lord and his Noble Acts and losing the sense of the pure living invisible eternal God they cryed for artificial Gods Gods of Mans making saying to Aaron Vp make us Gods which shall go before us for as for this Moses that brought us out of the Land of Egypt we wâ—â— what is become of him Exod. 32. Aaron made them a Calf and they said These be thy Gods O Israel which brought thee up out of the Land of Egypt thus losing the sense of the Living and Life-giving God they turned to cryed up and ascribed their Deliverance to a Molten Calf fashioned with a Graving-Tool In the Apostles days and primitive times while their Garments were undefiled being Branches of the Heavenly Olive kept their Heavenly Places in Christ Jesus they had the Bread of Life Water of Life Heavenly Manna the Word that became Flesh in the persumed Houses of sanctified Hearts they drank of the Cup of Salvation the Cup of Blessing they were come to Mount Sion they were Members of the New Jerusalem they were in the spiritual Worship they came to the Life Sum Substance of all Types Figures Shadows and all thorow the Operation of Christ Jesus in them who led them from the Aegyptian-Bondage of Hellish Pharaoh old Abaeddon the Destroyer they knew the Prince of Peace Christ Jesus and their Labour and living concern was that in all things he might have the Preeminence But in dayes succeeding the Apostles when the Mystery of Iniquity which the Apostle saw inwardly working in his day was more and more manifested the Star faln from Heaven Sun and Air darkned the Purity of the primitive Church spoiled through the Smoke of the bottomless Pit through the Darkness and Delusion of this Smoke they lost the bread of Life the cup of blessing within so came to reassume bread and wine without and let in a Sea of Confusion about the same some ministring it to all some to Believers only sometime to Young Children sometime to Dead People c. and the more the Smoke arose out of the Pit the greater Darkness entred the Professors of Christianity till at length like as Israel having lost the sense of the living God called for Gods without so had a Molten Calf and worshipped the same ascribing their Deliverances thereunto even so apostatized Christianity having lost the Bread of Life the Cup of Blessing Christ Jesus thorow the in-steamings of the bottomless Pit they must have an artificial Christ how is that since the Apostles dayes when the Life and Power of Godliness was lost then this Doctrine came to be preacht That Bread and Wine after it be consecrated by the Priest is no more Bread and Wine but the very Christ that was born of the Virgin so to be worshipped that the Bread and Wine by the consecration of the Priest is transubstantiated that is changed into the very Body and Blood of Christ from this came the word Transubstantiation this Doctrine is grounded upon those words This is my Body for from these words Papists say Christ is present transuâ—stantially Lutherans say consubstantially Calvinists say He is present sacramentally Author of the Naked Truth Whether the Bread and Wine after consecration be transubstantiated or not hath been and is much controverted betwixt Papists and Protestants One said Corpore de Christi lis est de sanguine lis est Lis est de modo non habitura modum How Bread and Wine the living Christ should be 'T is controverted much men disagree The Council of Trent begun in the year 1545. and others taught That Bread and Wine being consecrated by the Priest is turned into the true real substantial Body of Christ Flesh Blood Bones c. even the same that was
denyes Christ and his Baptism with the Spirit and sets John and his Water-baptism in his Throne thou stumblest at the Rock the Day-Star thou knowest not nor the Sun of Righteousness risen and the Shadows flown away Now if any scruple this Scripture and simply desires to be resolved whether Baptism he preaches up the Mouth of Paul in another place may inform thee 1 Cor. 12.13 By one Spirit we are all baptized into one Body Here thou may'st be satisfied he tells thee there is One Baptism he also informs thee what that one Baptism is not into Iordan not into a Bowl Bason or Font but by the one Spirit into one Body So to every seeing Eye Iohn's Water-baptism is here laid aside his Ordinance thereto repeal'd Now it being that Paul was not sent to baptize with Water and that he preached up one baptism and that of the Spirit it necessarily follows that whom he baptized with Water he did it by Permission in reference to Iohn's Ministration Using and Instituting are two things the Apostles Condiscended where they never Commanded And whereas some alledge The Eunuch said unto Philip Here is Water what doth hinder me to be baptized Philip said If thou believe with all thy heart thou mayest Acts 8.36 37. He saith not thou must he held it not to be of absolute Necessity so condescended as before The holy Spirit which seals up to God was received without Water-baptism or Rantism where then is the Necessity of Dipping or Sprinkling Now in reference to what was last objected several Testimonies consonant to what I here assert might be produced and that of such who were not of mean Account in their Day their Works by many yet had in esteem The use of the Ceremonial Law saith Wollebius in his common places was profitabâ—e before the Death of Christ after his Death unto the Promulgation or spreading abroad of the Gospel it 〈◊〉 as indifferent but after the Promulgation or clear publishing of the Gospel the observation of Ceremonies is not only unwholsome and unprofitable but also deadly Hence Paul at the beginning would have Timothy Circumcised because of the weakness of the Jews Acts 16.3 but after that the Gospel was more fully Preached he would not yield that Titus should be Circumcised Gal. 2. And saith he ' The Observation of Iewish Ceremonies would now be nothing but a denying of the Coming and Death of Chrâ—st So there was a time say I when Iordan-washing was profitable there was a time when it was indifferent in which time the Apostles made some use of it and there is a time when it may be said to be Antichristian in pleading for the outward Washing when the Laver of Regeneration filled with the Water of Life for the clensing of the inward Man is set open and when performed in that Spirit which is at Enmity unto Christ Wilfred a Presbyter reasoning with Bishop Coleman about the time of the celebration of Easter said God forbid we shou'd accuse the Apostle of Folly when he observed the Precepts of Moses the Church as yet Iudaizing in many things neither were the Apostles on a sudden able to abolish all Legal Observances which had been of Divine Institution On this account Paul circumcised Timothy offered in the Temple purified himself allowed of Head-shaving had his Head shorn at Cencrea profitable to no other end but to avoid ministring of Offence to the Jews who being weak saw not the End of these things in the year 664. Piscator on Acts 16.3 saith After the Example of Paul and Timothy that the Weak may be gained let us not refuse to submit unto troublesome things which otherwise we might with a good Conscience forbear Paul saith Trapp on 1 Cor. 9. became all things to all men that he might save some and how not in conforming to their Impieties but in the Use of things indifferent in Bowels of Compassion to them Paul saith he harp'd much of this String out of a fervent and ardent Desire to gain Souls to the Lord. Though many Legal Types saith Gell continued some considerable time after Christ's Death yet they lost their positive and obligatory Power and were used only as Adiaphora things indifferent in Compliance with the inveterate Prejudices of new Converts lately brought over from Judaism who could not quickly lay aside that great Veneration which they had for the Rites of Mosaik Institutions Obj. Peter baptized some Gentiles after that the Spirit was fain upon them doth not this perpetuate Water-Baptism Answ True it is while Peter preached the Everlasting Gospel unto the Gentiles the Gift of the Holy Spirit was poured out upon them then said Peter Can any man forbid Water that these should not be baptized which have received the Holy Spirit as well as we Acts 10.44 c. The Grounds and Reasons why Water-Baptism John's Ministration was some time used for a season in the primitive times by the Apostles are before mentioned I do not believe that Peter had any more Command for Water-Baptism then Paul had who said expresly Christ sent me not to baptize but to preach the Gospel Yea and this Paul said Acts 20.27 I have not shunned to declare unto you the whole Counsel of God It seems John's Ministration of Water-Baptism's Continuance was not of his Counsel Where did he exhort Timothy Titus Philemon or any of the Churches he wrote Epistles to to continue Water-baptism on the contrary he shews it was fulfilled ended repealed as hath before been spoken to though in Relation to Iohn's Ministration and in Compliance with the present State he baptized some few as others upon the same grounds did Paul circumcised Timothy yet in 1 Cor. 7.19 he saith Circumcision is nothing and Vncircumcision is nothing but the keeping of the commandments of God The same may be said of Water-baptism ' Tiâ— not Dipping or Not Dipping but the keeping of the Commandments of God this is the bonum hominis the totum hominis the one thing necessary 't was not easie to bring them from what had been commanded but as Truth discovered it self to be the Substance thereof Paul writing to the Galatians said How turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Gal. 4.9 Wâ—at is earthly and beggarly is not of power to enrich with spiritual Blessings Water is an Element appertains to the elemenâ—ary Part in man which is to pass away in the Revelation of the Substance which turns out the earthly within and earthly Rudiments without establishing a Kingdom in Righteousness and Substance out of Figures and Shadows Peter never ascribed Regeneration to outward Water neither did he preach That Children damnati priusquam nati that is damned before they be born as the Doctrine is now by sprinkling Water upon them are made Members of Christ Children of God and Inheritors of the Kingdom of Heaven but he ascribed Regeneration to the Eternal Word saying Being born again not of
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
Trent Council What was become of the Unity of the Spirit and the Spirit of the Prophets which is subject to the Prophets Some said Ebrius Infantes Erroneus atque furentes Cum pueris domini non debent sumere corpus Of giving the Sacrament so called to Dead People From the before-mentioned Scripture Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you John 6. â—3 the Fathers in the Degeneration from the primitive Faith Doctrine Worship and Practice fell into the Gulf of that Conceit That none but Communicants should partake of the blessedness of Salvation upon which they not only gave Sacramental Bread c. to Infants but put it into the Mouthes of Dead Men There were some saith Sparke the Kings Chaplain pag. 127. that baptized the Dead and put the Sacramental-Bread in their Mouths as their Viaticum judging it better to have such a necessary Ordinance by Proxy then altogether to go without it That such a thing was in use in the Church may be certainly concluded from the sixth Canon of the third Council of Carthage 't is there apparent that that Council condemned certain Hereticks who thrust the Sacramental Bread into the Mouths of Dead Men yea and the sixth general Council at Constantinople was concerned to eradicate the Tares of that Delusion and smoky Conceit saying Let none give the Encharist that is sacramental Bread to the Dead for it is written Take and eat but the Dead are neither in a Capacity to take nor to eat Summa Concil et Pontif. Thus the Cup of Blessing being lost they received at the old Serpents hand the Cup of Abomination Fornication Delusions and Conceits and they were drunk therewith Of Time and Times of taking the Sacrament As the Churches in the Apostles days and primitive Ages grew up in the sanctifying Faith in the purifying Hope thorow the Cross of Christ the Life of Jesus came to be manifested in their mortal Bodies they were true and living Witnesses of Fellowship with the Lord thorow the Leadings and Teachings of the Anointing they knew Christ supping with them and they with him without outward Bread and Wine being in the Heavenly Banquetting House in the End and Substance of all Types Figure and Shadows but as the Serpent seducing Eve brought in a world of Wickedness so the same by little and little wearing the Church from the Simplicity that is in Christ Jesus brought in a flood of Confusion an earthly Mind within turned to earthly Figures and Shadows without Elements and Rudiments losing the Life of Communion within they placed it in Shadows without and much Confusion and Uncertainty hath been in the Church about the Times of taking it as appears in the Writings of Men. Very anciently saith Polydor Christians took the Eucharist that is the sacramental Broad every day in the Morning and Fasting Polydor lib. 5. After this Augustin said This daily taking of the Communion of the Eucharist I neither Praise nor blame yet my Perswasion is that men take it every Lords Day his Perswasion very likely took place hence it came to be called Panis hebdomadarius Weekly Bread Polydor lib. 5. Zephyrinus afterwards appointed That all Christians who were come to sutable years should once a year at least take the Sacrament namely at Easter Once every day now once a year will serve either much of Zeal was in the one or much of Coldness was in the other Polyd. lib. 5. Fabian afterwards established That men should take the Sacrament thrice in the year if not oftner at Easter Pentecost and Christmas Polyd. lib. 5. Summa Concil et Pontif. Anacletus commanded That they that would not take the Sacrament should be excommunicated as Prophane Persons Polyd. lib. 5. Several are of another Disposition in this our Age who shew not much dislike at peoples Refusal of the Sacrament provide they give them the same Price as they do who take it but refusing that War is prepared Concerning the Communion Cup. In the primitive Times the Church of living Stones was under the Rule and Government of the blessed Spirit in and thorow which the Cry and living Soul-breathing was Abba Father here the Cup of Salvation of Consolation of Blessing full of Righteousness Peace Joy Assurance Heavenly Riches was plentifully drunk of this being lost thorow the Smoke Inchantments Delusions pompous Shew bewitching Splendor Misleadings Muzlings and enfatuating Sleights of Antichtist and men fast bound in the Dungeon of spiritual Servitude and toiling in the Entanglements of Will-worship Self-righteousness Traditions Conceits in this condition the Cup of Abomination and spiritual Fornication got entrance making Nations drunk and in the barren Wilderness of this State there hath been no little jangling about the Sacramental Cup without as of what Mettal it should be made of some have been for Wood some for Glass some for Pewter some for Gold some for Silver as may be assuredly concluded by the Canons and Constitutions of Popes Kings Arch-Bishops Provincial Councils c. It is very clear saith Polydor that the Cups used in the consecration of divine Blood was at the first made of Wood de Invent. lib. 2. cap. 12. Zepherinus afterwards commanded That Glass Cups should be used not Wood Cups as before Polyd. lib. 2. cap. 12. Succeeders skrewed a Peg higher the former Decree by little and little vanished and it was constituted That Golden Silver or at the least Pewter Cups or Chalices should be used Polydor lib. 2. Bonifacius Martyr and Bishop said Formerly Golden Priest did wake use of Wood Cups or Chalices but now on the contrary Wood Priests use Golden Chalices As the Apostatical Pomp and Splendor increased so the simple and homely use of Wood Cups came to be generally hissed at and sleighted so that the Provincial Triburiensian Council decreeed thus We decree that henceforth no Priest may by any means presume to make the sacred Mystery of the Body and Blood of our Lord in Wood Cups or Chalices Summa Concil et Pontif. Our King Edgar put out a Canan to this purpose saying We teach that every Chalice or Cup wherein any one shall consecrate the Eucharist shall be of Molten Mettal and not at all consecrated in a Wood Cup or Chalice One Remigius an Arch-Bishop appointed these his Verses to be set on the side of the Sacremental Cup Haurit hinc populus vitam de sanguine sacro Injecto aeternus quem fudit vulnere Christus c. Hence People drink Eternal Life that 's good For in this Cup contained is Christ's Blood Thus you see what a stir hath been about Invention after that the Simplicity and Stability of the Truth as it is in Jesus was turned from and after that credens was given that Bread and Wine by the Priests consecration was transmuted that is changed into the real Body and Blood of Christ How Communion in both Kinds was forbidden That Christ gave Bread and Wine unto his
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