Disciples is undeniable Paul mentioning the Institution unto the Corinthians mentions both as 't is evident the Bread represented his Body the Bread of Life that nourishes the Soul to eternal Life the Wine his Blood which they came to witness to cleanse them from all sin as they kept to the Head thorow the Ligament of living Faith they came to the End of all Figures to partake of the one Bread one in all but in the dark reign of Apostacy they re-assumed the Shadows and divided Christendom into Clergy that is Teachers and Laity that is all others out of Holy Orders so called but all the Faithful are the Lord's Lot as Acts 26.18 translated there Inheritance but properly signifies Lot if the Greek Copies be consulted and makes nothing for but against the distinction of Clergy and Laity Leighs Crit. However the Distinction hath found continuance in the Church and in the year 1215. Pope Innocent the third did first of all as 't is recorded forbid that the Lay People should receive their Communion in both kinds he would allow them Bread but no Drink this kind of Communion as 't is said was not before the Council of Constance where in the thirteenth Session they deprived the People of the Cup yea and a Canon was put out saying in down-right and express terms If any one shall deny whole and entire Christ the Fountain and Author of all Graces to be taken under one Species of Bread c. let him be Anathema accursed Thus in this as in other things it appears that not only the Power of Godliness hath been lost but great Confusion hath followed Of Mixed Wine Alexander if I may use the Language of my Author the seventh Pope from Peter being about to consecrate was the first of all that mingled Water and Wine together Polydor lib. 5. Of taking Money for Bread and Wine I have shewed before how Pope Innocent the third and the Council of Constance denyed the Cup to the Laity so called one Eckius complying with this Doctrine gives an irrational Reason for it The Laity saith he ought to content themselves with the Bread only because equi donation sunt inspiciendi dentes that is a gift Horse is not to be looked in the Month Apud Manlium in loc com He though belike that Lay Men could not claim any Right to the Bread neither Bellarmine grants that they have Right to the Bread but adds that in eating the Bread transubstantiated by the Priest into the Body of Christ they drink his Blood also But Lombard his Master contradicts this his Doctrine saying That the Bread is not turned but into Christs Flesh nor the Wine but into his Blood Let him that is crowned with Heavenly Wisdom judge whether these Contradictions bespeak them to be Builders of Sion a City of Unity the Joy of the whole Earth or Builders of spiritual Babel a City of Confusion The Council of Constance acknowledged that Christ instituted and administred both Bread and Wine tamen hoc non obstante yet notwithstanding the Authority of the holy Canons and the Custom of the Church hath and doth deny the Cup to the Laity But to return Neither did Christ take Money for the Bread and Wine which he gave to any but as the spirit of Selfishness entred the Temple of the Church it produced other Effects surely there was occasion why the six the general Council of Constantinople decreed That no Bishop Priest or Deacon administring the Communion to people should take any Money whatever of them for the same and that who as did should be deposed Summa Concil et Pontif. Yet notwithstanding the Constantinopolitan Canon in Protestant Churches now the Parish buyes Bread and Wine and the Priest sells it them again that the Priest may have an Offering at Easter so that many otherwise zealous for the established Ministry blame their Ministers their spiritual Hosts as they call them that first the Parish must buy Bread and Wine and give it to the Minister and then the Minister give it to the People and after call for a Reckoning yea and force such as neither bite nor sup thereof to reckon and pay Let us hear the Lord's Proclamation Ho every one that thirsteth come ye to the Waters to the Water of Life the Cup of Salvation Consolation and Blessing a spiritual Thirst is called for neither Money nor Price And further He that hath no Money come ye buy and eat yea come buy Wine and Milk without Money and without Price Here is Bread and Wine and Milk at the Lord's Hand without Money or Price Isa 55.1 2. but such as are made Ministers by the will of man through the strength of Arts Sciences Natural Parts Abilities Qualifications Endowments Acquisitions they have another Language so another Spirit forcing Money and Price not only from Receivers but from Non-receivers also so that the Practice of many I say not all bespeaks them saying We preach the Gospel tantum ut nos pascat et vestiat meerly for Food and Rayment to pick a living by Trap on 1 Pet. 5. Yea and Revel 22.17 The Spirit and the Bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take the Water of Life freely Here is Communion Royal Communion Water of Life Bread of Life the Cup of Blessing freely without Money or Price But their Voice is not the Voice of the Spirit nor of the Bride nor of him that heareth nor of him that is athirst who forces Money and Price for Bread and Wine the Shadow not only from the Receiver but the Non-receiver also for where Christ's Doctrine and the Apostles is transgressed his Institution for Gospel-Maintenance violated their Voice is the Voice of Balaam who was for Gifts Rewards Wages of Unrighteousness filthy Lucre who have nothing but the Shadow which maketh not alive they make Gain of it sell it but who are Members of Christ's Body of his Flesh of his Bones as freely they have received the Bread of Life so they freely give Of the Kiss of Peace and of the Pax. David the sweet Singer of Israel exhorted Kings and Judges of the Earth to kiss the Son lest he be angry Psal 2.12 These are Greetings cordial Embraces not known but in the operating Virtue of the Seed of Regeneration and in spiritual Submission to his Heavenly Will Let him kiss me saith the Church with the Kisses of his Mouth Cantic 1.2 In the sense-restoring Life these are felt as Seals and Assurances of divine Favour and Acceptance Earnests and Fruits of the Spirit like Balm to the Wounded Paul writing to the Romans said Salute one another with an Holy Kiss Rom. 16.16 This Peter called The Kiss of Love 1 Pet. 5.14 In after Ages as Fellowship with the Lord and with one another in the Light in a high measure came to be loft then the Observation of Shadows more and more got entrance then their
Baptism within Again 2 Cor. 3.6 Paul testifies That they were made of God able Ministers of the New Testament not of the Letter but of the Spirit even of the Spirit in which Christ's Baptism is revealed And Paul demanded of the Galatians saying Received ye the Spirit by the Works of the Law or by the hearing of Faith Gal. 3.2 As if he should have said True it is you have received the Spirit but not by the Works of the Law but by the hearing of Faith so that the Apostles preaching the Word of Faith unto them they received the Spirit even that Spirit which baptizeth into one Body So that it is clear unto me that such as alledge this Scripture Go and teach all Nations baptizing them in the Name of the Father c. to patronize Water-Baptism or Rantism that is dipping or sprinkling in Gospel-dayes they are Wresters and Perverters of the Scripture and that this Scripture as many others hath in the dark Night of Apostacy been wrested perverted abused and mis-interpreted beside what hath been spoken may be more fully made apparent Zuinglius and Piscator say expresly that Christ Jesus did not in those words institute a Form of Baptism and that Divines had taught falsly who held it out as a Form One Gulielmus who was a Roman-Catholick taught That the Form of Baptism should be thus I baptize thee in the Name of the Father of the Son of the holy Ghost and of the blessed Virgin Mary Cent. 13. Mag. 419. There was a certain Priest who being a Lack Latin said in baptizing Baptizo te in nomine patria et filia et spiritu sancta which is false Latine as Latinists know about this there was no small contention as whether the Baptism was lawful yea or nay where False Latin was broached Bonifacius Bishop under Carâ—lus Magnus was of Opinion that the Party thus baptized ought to be Re-baptized upon which Pope Zacharias wrote to Donifacius That he should not be Re-baptized for that notwithstanding the False Latine it was True Baptism he also put him in mind of the Custom of the Church that if any were baptized by Hereticks such should not be re-baptized but only purged by Imposition of Hands Thus False Latin got the Day A Bishop of Paris in a Synod expressed himself thus Let Baptism be celebrated with Reverence and let the Priest be very cautious in the Distinction and Pronuntiation of Words in which all the Vertue of the Sacrament and the Salvation of Children consists Statut. Synodal Odonis Parisiensis Episcopi This is a strange yea an unchristian Doctrine denying the Virgin 's Birth Jesus by interpretation a Saviour in whom alone Salvation is and ascribing the same to Water without Formal Words Distinctions and Pronuntiation without Obj. The Apostles practised Water-baptism not only before the coming in of Christ's Baptism but after as 't is evident in the Acts of the Apostles doth not this infer the continuance of it in Gospoltimes Answ As it was said in a certain Case so may I say in this Judicis officium est ut res it a tempora rerum Quarere that is A Judge must not only enquire after things but also after their Times and Seasons True it is the Apostles for a season practised Water-Baptism not Rantism that is Dipping not Sprinkling but whether they did it by Command or by Permission hath been a point of controversie As for me and Thousands more we believe that they did it not by Command from Christ but took it up and continued it for a season in relation to Iohn's Water-Baptism as Paul said in a certain case 1 Cor. 7.6 But I speak this by Permission and not by Commandment After the Ascension of Christ some of the Apostles used outward circumcision not as by Christ's Command but in relation to Moses for their sakes for a season who were weak or otherwise affected certainly knowing that soon after the Virtue and Purity of Circumcision made without Hands would put an End to Circumcision outward for the Mosaical Shadows and Figures were the most truly put off when tâ—ey felt the Substance Christ the Life the End of such things risen in their mortal Bodies for as the Sun-light swallows up the Moon-light and as Darkness is chased away when the Sun appears and mounts up in its lustre so all outward Shadows Types and Figures from the dayes of Righteous Abel to John were to vanish as the Life of Christ came to be exalted in his Church John intimated thus much when he said I must decrease he must increase So John's Water-baptism was to decrease Iohn being a Fore-runner and his Servant was to resign up his Baptism to Christ yea and as a Servant to deliver all things into his hands as Heir and Lorâ— Iohn's Baptism reached unto Christ's Kingdom but hath no place therein yea and to bring Shadows and Figures into his Kingdom is if rightly understood antichristian for his Kingdom is wholely spiritual and in his Church he is a Bundle of Myrh yes that very thing which from Abel to Iohn was represented by outward Shadows So that those the Apostles baptized as internally I am perswaded they did it for a season in relation to John's Ministration for the sake of the Weak and of others the Day being but even dawning which was to put an End unto and fulfil the Laver-Washing yea and the Jordan-washing as all other Shadows from Abel to that very season And that they baptized on this Account and not by a Command of Christ several Grounds induce me to believe First Paul a chosen Vessel who planted many Churches yet altogether ceased from John's Ministration of Water-baptism after that he had used it twice or thrice as probably all the Apostles did 1 Cor. 1.14 15 16 17. he thanks God that he baptized none but such and such saying expresly Christ sent him not to baptize dip or plung their Bodies in Outward Water though he did is to a few yet he had no command for it Hence it necessarily follows that he did it by Permission in reference to John's Ministration for the sake of the Weak or of others and the present time till the Lord Christ the End of all Figures was more revealed in them What was he sent to do To preach the Gospel Christ and his Baptism which washes inwardly fulfilling outward Washings Secondly This Paul who had the Mind of Christ held out but one continuing Baptism in the Kingdom of Christ writing to the Saints at Ephesus he said There is one Lord one Faith one Baptism Ephes 4.5 There had been two Baptisms Iohn's with Water Christ's with the Spirit yet the one is repealed and not preached up among them So to the wise in heart I appeal whether this one Baptism he preached up was John's with Water or Christ's with the Spirit and whatever thou be that sayes that the one Baptism which the Apostle preached up was John's Water Baptism I tell thee thou
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
with the King and Queen and staying there some thirty six dayes baptized many all which time he spent in catechizing and baptizing being instructed he baptized them in the River Glen these were not Infants neither were they sprinkled at a Bason Bowl or Font but they were returned to the Shadow Camb. Brit. Basil said None were to be baptized but the Catechumens that is such as were duly instructed in Christian Principles Lib. 3. contra Eunomium Dr. Taylor mentioning the Canon pag. 238. saith It intimates a Practice absolutely universal in the Church of interrogating the Catechumens concerning the Articles of their Creed which is one Argument that either they allowed not of Infants Baptism or that they did prevaricate egregiously in asking Questions of them who as themselves well knew were not capable of answering Now what high Thoughts they had of Baptism what Virtue they ascribed to it how they magnified it further appears by the Canon of a Council under Pope Honorius the first who put forth that No commemoration of an holy Oblation nor the Office of Singing should be bestowed on those Catechumens that dyed without the Redemption of Baptism Concil Bacarense sub Honorio primo vide Summa Concil et Pontif. In the dayes of the Apostles when the Woman was clothed with the Sun the Church was beautified with the Garments of Christ's Righteousness and Innocency Satan operated to entangle them in the Net of Shadows Elements and beggarly Rudiments as appears by Paul's Epistles to the Galatians Collessians c. Now after the Apostles dayes as Satan the old Adversary was more and more prevalent so the purifying Faith and the blessed primitive apostolical Order was more and more departed from the one Baptism which is spiritual was in a high measure lost then they began to re-assume John's Ministration of Water-baptism without or an Imitation of it as dipping or sprinkling Aged People baptizing Middle Age Youth after they were catechized and as Darkness encreased Inventions were multiplyed and entred the Throne of the Hearts of Christianity as sprinkling of Infants Godfathers and Godmothers Chrism Chrisoms Fonts c. in this Apostacy they ascribed the virtue of Saving Sanctifying Regenerating inward Washing to Baptismal Water without as now of making Members of Christ Children of God c. John ascribed no such Virtue to his Baptismal Water but only used it as a Figure of that inward Washing which should be witnessed in the Church by the Baptism of Christ in the Spirit without Outward Water Of the Original and Progress of Paedo-baptism rather Paedo-rantism now that is Sprinkling of Infants AFter this it was considered that many Infants and Children dyed before they were capable of catechizing and instructing in the Principles of Christian Religion and being doubtful concerning the Salvation of such they wrote to Augustine the Father to have his Thoughts concerning the State and Case of such as dyed unbaptized To whom Augustine returned this Answer Infants who whether they begin to live in the Mothers Womb and there dye or being born of their Mothers depart out of the World without the Sacrament of holy Baptism they are damned being guilty of Original Sin Consider the Fury of this Uncharitable man how he plants his great Gun against innocent Children Christ told certain that they must become as Little Children which implies Children to be harmless and innocent else they could not enter into the Kingdom of Heaven But this Augustine taught that Infants born or unborn are damned if they dye without Baptism Truly he was stiled Durus pater infantum a hard Father to Infants Again He ascribes to Outward Water the washing away oâ— original Sin and actual also so sets corruptible Water in the place of the Blood of Christ which indeed cleanseth from all Sin Cassiodor on Psal 5. thus wrote That in Baptism Original Sins and Offences are so cleansed that it restores us to that Purity in which Adam was created Consider into what a Gulf of Error this Doctrine leads such as receive it ascribing the cleansing away of Sin to outward Water yea and that it restore to that Purity in which Adam was created When such poysonous Pills as these were swallowed such pernicious Doctrines credited that Children quickened in the Womb or brought forth dying without Water-baptism were damned and that by Water-baptism they were cleansed and made as pure and innocent as Adam was before his Fall from such accompts as these the Necessity of Infants-Baptism was concluded and the Danger without it and the unspeakable Benefits of it thus were Monsters conceived brought forth out of the Womb of Ignorance and further to beget people into a Veneration Esteem of it it must have no lower Title and Denomination then of being Christ's Ordinance and those Scriptures which were spoken of Christ's Baptism in the Spirit of the Water of Regeneration must be wrested and perverted to defend Water-Baptism and Rantism yea and the Doctrine of Augustine and such like being rooted in mens Belief Sprinkling of Infants must be accounted Christ's Ordinance and all that deny the same must be branded as Hereticks and Schismaticks And that Augustine Fulgentius Leonardus Coquaeus Cassander and many of the Ancients were of Opinion That Children born or unborn if they dyed without Baptism were damned Ecclesiastical History plentifully shews August ad vicentium victorem Fulgentius Leonardus Coquaeus in August de Civit. Dei August de fide ad Patrum Diaconum Cassander de baptisme Epitome operum Augustini pag. 75. Again Some will have Poedo-baptism or Poedo-rantism that is dipping or sprinkling of Children to be of more Antiquity then Augustine for 't is recorded that about the year 248. lived a Priest called Fidus who willed people to baptize young Children according to the manner of Circumcision about which thing Cyprian with sixty six Bishops and Elders gather'd together ordained That Children should timely be baptized as well before as after the eighth day It seems the Doctrine of Fidus concerning Dipping or Sprinkling of Children was new and seemed strange to Cyprian seeing he would not ratifie nor confirm the same without the Sentence and Advice of sâ—â—â—y six Bishops had it been commanded by Christ practised by the Apostles and continued in Matter and Manner to Cyprian 〈◊〉 dayes there had not been a Necessity for the concoâ—â—â—e of so many Bishops concerning the same and though Cyprian here enjoyned Baptizing of Children yet a few years before he was for the Dipping or Sprinkling of Aged People See his Epistle to Magnus Now Cyprian and his fellow Bishops allowing of Childrens Baptism hence it got great entrance among the Churche professing Christianity so that Cassander in his Book de Infantium baptismo saith that Baptism of Infants came to be much used by the Fathers who lived some three hundred years after the Apostles He excludes it from being Christ's Command or practised by the Apostles As the Apostacy was more and more manifested Sun and Air
Scripture Matth. 3.11 He shall baptize you with the Holy Ghost and with Fire a People called Jacobites from one Jacobus Syrus their Leader a kind of mongrel Christians in Asia sign their Children many in the Face some in the Arm with the sign of the Cross imprinted with an hot burning Iron at or before Baptism alledging the aforesaid Scripture Concil Cackareuse 2. Can. 34 35. Trapp on Acts 8. Of Fonts and their Rise Some Authors mention that when first they began to confer upon Infants the Tradition of Baptism they dipped them in Rivers or Fountains quarterly but in Winter the season being cold and Children tender Fonts were invented and Children dipped or sprinkled thereat There is a Book called A View of the Civil and Ecclesiastical Law written by one Sr. Thomas Ridley wherein is written that The Rites of Baptism in the primitive Times were performed in Rivers and Fountains and this manner of baptizing saith he ' the ancient Church entertained from the Example of Christ who was baptized of John in Jordan in those Ages saith he there were no Fonts Further saith he in the dayes we now live in we have no other remainder of the Rite of baptizing in Rivers and Fountains then the very Name hence it is saith he that the Vessels containing Baptismal Water are called Fonts from the Latin word Fontes which signifies Fountains Consider he acknowledges a great Degeneration from the Primitive Order Further saith he The Custom of Dipping in Rivers and Fountains being left off Fonts were erected in private Houses Thus Invention followed Invention as Wave after Wave Further saith he Because of the violent Persecution of those dayes they were debarred of that Convenience and had recourse to Woods and such like places where they had such Baptisterials as Fonts with them as they could Mede saith the same But in more peaceable Times saith he they drew nearer and set their Fonts a little distant from their Churches so called after they obtained to set them in Church-Porches and at last got them into the Church As a Cloud by the Winds so 't was tossed from place to place Further he saith that at the first they were not placed in every Church but in Cities and that in the Mother Church so called and why in the Mother Church because saith he as people in their Mothers Wombs are born men so in the Fonts of Baptism as in the Churches Womb men are born Christians Here Regeneration is ascribed to Font-Water an Antichristian Doctrine But in succeeding times saith he it being considered that the Mother Church so called was far off Towns and Villages and that in Winter season people could not well repair thither the Bishop took occasion to transfer the Rite of Baptism and Burial to the Rural Churches so called together with the Rite of Tythe so made Parochial Churches Further he saith That in Parishes some living remote from the Church it was permitted them to build in or nigh their Houses a Private Oratory reserving for the most part the Rite of Sepulture and Baptism to the Parish Church yea and on high dayes so called they were to repare to the Parish Church In after Times these Oratories were called Chappels and such as exercised the Ministerial Function in them were called Chaplains Tho. Ridley Fonts of old were adorned with Pictures of Holy Men to the end that such as were baptized might have before their Eyes whose Deeds they were to imitates as saith Pontius Paulinus in an Epistle to Severus Of Godfathers and Godmothers and Gossips so called and the word Gossip interpreted and explained Faith and Repentance were the Qualifications of such who were admitted to John's Baptism the outward Cleansing a shadow of Christ's Baptism the Laver of Regeneration Washing inwardly where the pure and undefiled Religion is known John baptized not Infants Sureties to engage for Infants Faith and Repentance when at years of Discretion had not allowance in his Ministration when thorough the ingress of Apostacy the saving spiritual Baptism was lost the shadow got entertainment in the Church as the corruptible earthly part prevailed within then men grew irreligious then credens being given to Augustins Doctrine and others That Children born or unborn were Damned of they dyed unbaptized hence the Necessity of Infants Baptism was concluded and Church-men became Defenders and Propogators of it now they being conscious that Children knew nothing of Faith and Repentance Qualifications for John's Water-baptism through the Door of this consideration crept in Godfathers and Godmothers to be Sureties for Infants and to renounce the Devil in their behalfs and to Promise and Vow that when those Infants are grown up to years of Discretion they shall both believe and repent a thing not heeded by one of many though formerly promised See more of this in the old Catechiâ—m Pope Higinus ordained That at the least one Godfather or one Godmother should be concerned at Baptism Platina de vitis Pontif. but for every male Child as 't is now enjoyned two Godfathers and one Godmother and for every female Child two Godmothers and one Godfather are in this Nation required About the year 680. Godfathers and Godmothers so called began to be used to Men of mature age Wolphere the Mercian King was Godfather unto Edelwalch King of the South-Saxons and this saith my Author was fashionable in that Age that such being baptized should walk worthy of their Profession were it but to save their Friends Reputation who had undertaken for their Sincerity therein Fuller pag. 89. Great Virtue in idolatrous Times was ascribed to Water-baptism as is more fully handled before to which the Testimony of venerable Bede so called hold out in his Ecclesiastical History may be added who said An ignorant Infant is saved in Baptism thorough the Faith of its Parents and Godfather a Testimony savouring of a carnal mind As for Gossips I have observed that our Ancestors understanding a spiritual affinity or aliance as they supposed to grow between them and such as undertook for their Children in Baptism called each other by the Name of Gossip which is as much as akin through God and the Child called such his Godfather or Godmother the word Gossip is derived from the Saxon word Godsib which signifies affinity or alliance in God Sibbe in the Saxon Tongue signifies affinity alliance as for a she Gossip the Belga called such a one Ghemoeder which is compounded of Ghe with and moeder Mother such a one in the northern parts is usually called a Commother for further confirmation of this thing it was ordained in the seventh Century That no Gossips might Marry together because of the spiritual Affinity and Relation they had contratcted at the Font Madg. pag. 147. In the tenth Century it crept in That Gossips were to put on white Garments as well as the Priests and the Baptized Madg. Cent. 10. That is at or about the baptizing of any one both Priest Gossips and the Party
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