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
Good Conscience purged from Dead Works to God-ward is known Trapp on Heb. 6.2 concerning the Doctrine of Baptisms makes a clear Distinction betwixt the outward Baptism of Iohn with Water and the inward Baptism of Christ with the Spirit Piscator on Mat. 3.11 saith There is a two-fold Baptism the one Outward whereby the Body is cleansed the other Inward by the Spirit whereby men are regenerated and renewed washed and purged from the Filth of Sin People were to be taught saith Wilson in his Comple at Christian-Dictonary 'to put a Difference betwixt Outward Baptism by the Minister and the Inward Baptism by the Spirit wherewith Christ baptizeth The Minister saith the same Wilson baptizeth by Sprinkling with water Christ baptizes by bestowing the Gifts of his spirit Prudentius holds out a clear Distinction betwixt Iohn's Baptism with Water and Christ's Baptism with the Spirit saying in his Euchirid ' Perfundit fluvio pastus Baptista locustus ' Sylvarumque savis et amistus veste Cameli ' Tinxerat et Christum sed spirit us aethere missus ' Testatur tinctum qui tinctis crimina donot John fed with Locusts and with Honey wild Clothed with Camel's Hair the Baptist stil'd He dipped Christ Christ by the Spirit 's Grace Baptizeth his and doth their Sins deface The Second Assertion John's Baptism in or with Water was a Figure or a Shadow of Christ's Baptism in or with the Spirit so thereby fulfilled and ended THE Living God made Man perfect and upright at the beginning as a Garden watered with Heavenly Drops beautified with Fruits of Righteousness according to the Nature of the noble Seed in him yet he kept not his original Station but was entangled in the Net of the Hellish Spider whereby Fruits of Unrighteousness sprung up in him the Foundation of another Kingdom was laid so that a world of Wickedness was usher'd in the comfortable Sun-shine of the Lord's Presence was lost yet in this State there issued out from the Court of Heaven a Hu-and-Cry as I may say after faln and forlorn man and it was proclaimed yea evangelized to and in his Ears that The Seed of the Woman should bruise the Serpent's Head Gen. 3.15 Now after this in Ages and Generations this Seed was figured out by Types and Shadows whereby the Faithful were led as by the hand to look after and wait for the Promised Seed Abel in his day offered a Firstling of the Flock shadowing out the Seed of the Woman Christ Jesus the First and the Last Lord of and in his Flock who was to destroy the Works of the Devil Gen. 4. Noah after the Flood builded an Altar unto the Lord and offered clean Beasts and clean Fowl thereon unto the Lord which the Apostle witnessed fulfilled when he said We have an Altar whereof they have no Right to eat who serve the Tabernacle Hebr. 13.10 in which Altar only is offered up a Clean Heart and Holy Hands In the dayes of Abraham Circumcision outward was instituted Gen. 17.10 a Shadow of a Circumcision without hands in and through Christ Isaac burded an Altar and called on the Name of the Lord Gen. 26.25 Jacob erected an Altar and called it El Elohe Israel which is being interpreted God the God of Israel Gen. 33.20 And among the other Figures of the first Priesthood which time fails me to speak of particularly Moses was commanded to make a Laver of Braâ—â— and to put Water therein and Aaron and his Sons were to wash their Hands and their Feet therein lest they dye Exod. 30.18 c. Who are of God they read these things and see what was pointed out thereby Now when John was come who was not the Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fore-runner of Christ it pleased the Lord that he should not be without something in his Dispensation which might point out that which should shortly be revealed as others before him in their respective Ages and Generations had and what was that even to baptize with Water such as repented and believed to clense away the filth of the flesh outwardly figuring thereby Christ Jesus who by the Power of his Spirit should purifie wash and clense inwardly all that received him so that Christ being come who was before Abel yea before the Hills and Mountains were he put an End not only to Abel's Firstlings to Noah's Altar to Abraham's Circumcision to Jacob's Altar to Moses's Laver-washing but also to John's Jordan-washing yet I say though these things were but outward and availed nothing to the purifying of the Conscience yet inasmuch as they were divine Commands and Shadows of a future Glory they were not to be disputed but practised owned and honoured in their time and season To this purpose well said Bernard Non attend it verus obediens quale sit quod praecipitur hoc solo contentus quia praecipitur that is One truly obedient minds not what like the thing is which is commanded in this only contenting himself or acquiescing because it is commanded Now if John's Water-baptism was a Figure a Shadow a Type of Christ the Life the Glory the Treasury of the Evangelical Dispensation the Head of his Body the Church his Kingdom which stands not in Words but in Power not in Shadows Types and Figures but in Substance in Righteousness Peace and Joy in the holy Spirit and that it was a shadow Writers have born evidence and plentifully then by Christ ended and fulfilled so bears no Evangelical Perpetuity Hugo Grotius on Mat. 3. calls Water-Baptism a Ceremony Piscator on John 1. saith When John had instituted a new ceremony those that were sent enquired of him By that Authority he did those things if he was neither Christ nor Eâ—as Repentance and Faith saith one were the Qualifications of John 's Typical Baptism which was in slain Water without Oyl Salt Spittle Cream which are Antichristian Additaments Danvers in his Treatise of Baptism calls it a Sign or a Figure of the Mystery of the Gospel Baxter calls Water-Baptism a Sign of Regeneration pag. 117. Dr. Taylor calls Water-Baptism a Shadow The Sacraments of Baptism and of the Supper of the Lord saith Juel in his Apologet we with Tertullian Origen Ambrose Augustine Jerome Chrisostom Basil Dionisius and othe ancient Fathers do call them Figures Ceremonies Signs Types Shadows Similitudes Remembrances c. And every Type hath its Anti-type by the which it is ended and fulfilled Water-Baptism saith one was not instituted to have Grace inseparably tyed to it but to figure out the Power of divine Grace giving these Reasons 1st That John made a Distinction I with Water Christ with the Spirit 2dly Otherwise all the Baptized should be regenerated which appears otherwise in Simon Magus Ananias Saphira c. Calvin in his Institutes calls Water-Baptism a Sign a Figure saying If men be Partakers of the thing signified that is of the Substance why shall they be with-held from the Sign If they obtain the Truth why shall they
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
and Drinks and divers Baptisms that is Washings it had a temporary Seal to wit Circumcision Rom. 4.11 but the New Covenant Christ Jesus the great Promise of the Father hath a spiritual yea an eternal Seal this is my positive Affirmation in this case that the Old Covenant standing in outward things had an outward Seal but the new Covenant the Promise of the Father hath a spiritual Seal Paul a Witness of Christ the new covenant the great Promise of the Father in writing to the Saints at Ephesus he testified on their behalf saying After that ye believed ye were scaled with the holy Spirit of Promise Ephes 1.13 He calls the Spirit the Seal of the New Covenant Christ the Promise of the Father not Baptism not Rantism dipping or sprinkling Further he exhorted them in these words Grieve not the holy Spirit whereby ye are sealed to the Day of Redemption Ephes 4.30 He preaches up the Spirit to be the Evangelical Seal of the New Covenant the Promise of the Father so who preach up Water-baptism to be the Seal they oppose the Apostles Testimony deny the Lord's Privy and Royal Seal and introduce another of mans making the sealed are the Lord 's Excellent Ones his Worthies And as for that Scripture Acts 2.39 The Promise is unto you and to your Children unto all that are afar off even as many as the Lord shall call This makes nothing for Water-baptism or Rantism to be the Evangelicall Seal Peter told the House of Israel that the Promise was to them to their Children yea to all the called of the Lord. Outward Water was not the Promise which they were to wait for but a thing of a more Heavenly Nature Christ told the Jews John 8.39 If ye were Abraham 's Children ye would do the works of Abraham so that such were the Children of Abraham and had right to the Promise who were found doing the Works of Abraham yea and the Apostle told the Galatians that they which were of Faith were the Children of Abraham Gal. 3.7 such Children as these have right to the Promise and know the Seal thereof IV. Obj. Infants-baptism is an ancient Custom so to be continued in the Church Answ The antiquity of a humane Tradition proves it not to be of divine Institution the spreading or over-spreading of Leprosie proves it not to be Soundness the Entrance of true Reformation thrusts out humane Inventions old as well as new what Christ received of his Father that he taught his Disciples Apostles what the Apostles received from Christ the treasury of Wisdom and Knowledge that they taught to and in the Churches and the same was to be committed and commended to faithful men in the Faith the Tongue of the Learned was their All to them and in them and in this Faith that Tongue was kept silent which afterward brought the Darkness into the Church in the Eye of divine Illumination we see to before August in was or Cyprian was or Pope Innocent the third was who as 't is said first established Infants-baptism by ratifying the Canon of the Milevitan Council by this Eye we see and feel to the Primitive Order before the Apostacy was Christ the Apostles and primitive Church in the Beauty of Heavenly Virginity taught no such thing as dipping or spriekling of Infants and in the Faith the primitive Order is to be pressed after contended for the Smoak of the Pit Inventions Traditions and Idolatious Customs inconsistent with the living Life-giving Truth are to be warred against Id verum quod prius prius quod ab initio ab initio quod ab Apostolis Tertul. contra Marcion lib. 4. That is Truth that was first that was first which was from the beginning which was from the beginning which was from the Apostles what the Apostles preached that they received from Christ who is Alpha and Omega the First and the Last the Beginning and the End glorified with the Father before the Foundation of the World Augustine Bishop of Hippo testified saying Custom is not to be preferred before Truth but ought to give place to the Truth but who plead for Infants-baptism or Rantism they would keep Custom in the Throne and exclude Truth Cyprian Bishop of Carthage bare Testimony saying Custom crept in among some people ought not to hinder Truths prevailing and overcoming for Custom without Truth is nothing but ancient Error wherefore forsaking Error let us pursue the Truth These two said well though true it is as their Writings evidently demonstrate they were guilty of mingling their traditions inventions and imaginations with the Doctrine of Christ and of the Apostles V. Obj. 'T is said Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God John 3.5 deth not this perpetuate Infants-baptism Answ Christ gave no command for Infants-baptism neither did the Apostles practise any such thing whoever alledge this or any other Scripture for it they use the Scriptures as Torturers who putting innocent men upon the Rack so force them to speak that which they never thought such are these who wrest the Scriptures to draw a sense out of them which the holy Spirit never intended so tortures and perverts them as to make them speak for maintaining those things which were not commanded nor spoken of in those dayes wherein the Scriptures were given forth After the Apostles dayes Satan made an Encroachment upon the Garden of the Lord Earthly Exaltations of Darkness fumed into the Professors of Christianity then their Judgment became carnal and being not able to savour divine things they wrested those Scriptures which spoke of the Water of Life and applyed them to outward Water ascribing inward Washing and Regeneration thereto whenas indeed external Water can contribute nothing thereunto in this place Christ preached unto Nicodemus the Necessity of Regeneration and informed him how it was brought forth not by outward Water which can reach no further then outward things but by a Water able to renew a man to make him a New Holy and Heavenly Creature to dissolve the rotten and loathsom Fabrick of unrenewed untransformed man where Belial is King and to erect a Building in Righteousness and true Holiness where Christ is Monarch sole Lord. Other Scriptures give witness to this as John 4.10 Christ said to the Woman of Samaria If thou knew the Gift of God c. thou wouldst have asked of him and he would have given this living Water Mark here is a Living Water a Life-giving Water effecting a living Work and this all the Re-born know Further saith Christ Vers 14. The Water that I shall give him shall be in him a Well of Water springing up unto Everlasting Life And John 7.38 39. He that believeth on we out of his belly shall flow Revers of living Water which Believers in him should receive there is a living Water producing a Work of Wonder in the Bodies of men making all things new this fulfils inwardly
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
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