visibilium signaculorum sacro sanctum est sicut ipse Baptismus By this ointment he would understand the Sacrament of Chrysme which indeed is holy in the rank of visible Seals as baptism it self Ita vocat inquit Rivetus sanctum dicit Contro tom 2 ut baptismum quia ipsi erat annexum non quòd existimaret Chrysma Baptismo aequandum esse He so calls it and saith that its holy as Baptisme because it was annexed to it not that he thought that Chrysme was to be equal'd with Baptism 4. The Decrees and Canons of divers Councils do also evidently declare Confirmation to have been an ancient and general practice in the Churches of Christ I shall content my self with the mention only of two which both preceded the first and most famous general Council of Nice Bin. in notis in Concil Laodic In the Council of Laodicea in Phrigia Pacatiana held under Sylvester the first of that name Bishop of Rome antiquâ nobilitate celeberrimum graecorum atque latinorum scriptis celebri memoriae commendatum medio tempore inter Neo caesariensem Nicaenam universalem celebratum in the 48. Baron an 319. Caranz Epir. Canon it was thus decreed Oportet Baptizatos post baptismum sacratissimum Chrysma percipere caelestis regni participes fieri The baptized ought after baptism to receive the most sacred Chrysm and be made partakers of the heavenly kingdom Or as another renders the Greek thus quòd oporter eos qui baptizantur Bin. in Concil post lavacrum chrysma Eccesiae accipere regni Christi participes inveniri Bin. in Concil Also in the Council of Eliberis in Spaine held anno 305. in two several Canons order is taken about Confirmation as can 38. thus See here the meaning of Hieroms Excarrat Episcopus ur supra Peregrè navigantes aut si Ecclesia in proximo non fuerit posse fidelem qui lavacrum suum integrum habet nec sit bigamus baptizare in necessitate infirmitatis positum catechumenum ita ut si supervixerit ad Episcopum eum perducat ut per manus Impositionem perfici possit Or ut per manus impositisnem perficere possit Such as sayl into strange countries or if a Church be not neer at hand a believer if he have his baptism intire and have not two wives may baptize a Catechumen in case of necessity through sicknesse but so that if he recover he being him to the Bishop that he may be perfected by imposition of hands Again Can. 77. Si quis diaeconus regens plebem sine Presbytero vel Episcopo aliquos baptizaverit Episcopus eos per benedictionem intelligitur benedictio de sacramento confirmationis perficere debebit Bin. in notis Quòd si autem de saeculo recesserit sub fide quâ quis crediderit poterit esse justus If any Deacon governing the people shall without a Presbyter or Bishop baptize any the Bishop ought by blessing to perfect them which blessing is meant of the Sacrament of Confirmation Now if such a one shall before depart out of this world under or by the faith wherewith he believed he may be just the meaning of which latter clause saith Albaspinaeus is this Observat lib. 1. â—â—p 25. Si quis evivis recesserit nondum confirmatus is tamem inter sanctos recenseri potuisset If any one departed out of this life before he was Confirmed yet might he be numbred among the Saints 5. This Doctrine and the practice of it was received by the Waldenses as an Apostolical institution who retained Confirmation for the substance of it but removed the superstitious adhering to it as appears from their apologies and several confessions of their faith which through the clamours and importunate accusations of their adversaries Joachim Camerar in Narrac hostor c. 6. they were even forced to publish for their own vindication In their short confession which they sent and exhibited unto Vladislaus King of Hungary an 1504. Ibid. Profest sidei Waldens cap. de informat They thus speak of Confirmation Fide ex divînis scripturis sumptâ profitemur temporibus Apostolorum istum observatum fuisse quicunque in pubescentiae annis promiss a donorum Spiritus sancti non acceperunt hujusmodi per orationem manusqne Impositionem in fidei confirmationem suscipiebant Eadem quodque de Infantibus sentimus ' quicunque baptizatus ad veram accesserit fidem talis ad Episcopum aut sacerdotem duci statuique debet qui interrogatus de fidei veritatibus praeceptisque divinis simul que voluntate bonâ intentione stabili ac veritatis operibus illa omniae sic se habere fatendo testabitur talis confirmaendus est in spe veritatis consecutae Denique orationibus Ecclesiarum juvandus est quatenùs ei incrementum munerum Spiritus sancti ad stabilitatem militiamque fidei accedat Manus postremò impositione ad firmanda promissa dei veritatisque habitâ in virtute nominis Patris Verbi ejus Flatus quoque almi Ecclesiae societur We do professe with a faith taken out of the divine Scriptures that this was observed in the times of the Apostles Whosoever being come to ripeness of years received not the promise of the gifts of the Holy Ghost such they did receive for the confirmation of their faith by prayer and imposition of hands We think the same also of infants whosoever being baptized shall come to true faith such a one ought to be brought and presented to the Bishop or Minister who being questioned concerning the truths of faith and Divine precepts as also of his good will stable intention and works of truth confessing shall testifie that all those things are so such a one is to be confirmed in the hope of the truth he hath attained Moreover he is to be holpen by the prayers of the Churches that he may have increases of the gifts of the Holy Ghost to the Establishment and Warfare of the Faith Lastly by Imposition of hands for the confirming of the promises of God and the truth in the power of the name of the father and of his word also of the holy Spirit let him be joyned to the Church viz. of the Adult as a compleat member After this manner among them we see that such as having been baptized in their infancy did afterward being grown up believe and make profession of their faith were by imposition of hands joyned to the Church as compleat members And with how much caution they did proceed in the admission of such as offered themselves to full membership and communion viz. after the manifestation of their earnest desire thereof the grounds of which desire were carefully inquired into as was the manner of the Jews in receiving a Proselyte also after very strict examination and an account given both of their knowledge in the chief doctrines of Christianity and of their conversation and manner of life and lastly
ancient Institution of the Fathers That any one who in heresie is baptized in the name of the Trinity when he returns to the holy Church is recalled into the bosome of the mother the Church either by the Unction of Chrysme or by Imposition of hands or by the only profession of the Faith The great contest and controversie here-about that fell out beteen the famous Cyprian Bishop of Carthage with the African Bishops and Stephen Bishop of Rome and those that joyned with him is notoriously known The one viz. Cyprian maintaining that such as were baptized by Hereticks upon their return to the Church were to be received by Rebaptization but the other only by Imposition of hands That which is the subject of this Exercitation is Imposition of hands in Confirmation which from the matter after some while made use of therein is by ancients frequently if not mostly cal'd by the name of Unction or Chrysme wherewith the confirmed were wont to be anointed But here we are to take notice that the Unction which they speak of was twofold which are to be distinguished for the better understanding of them 1. a And followed Abrenunciation and Exorcism Vbi Pontifex tradit hominem sacerdotibus toto corpore tanquam athletam inungendum Arcopagit de Eccles hierarch cap. 2. §. 7. That which immediately preceded Baptism 2. That which followed for the most part immediately after Baptism b And was only the anointing of the fore-head And of both these mention is made by Justine Martyr or whoever was the Author of those questions propounded to the Orthodox Quaest 137. Qui fit inquit ut primùm ungamur â—leo deinde peractis in lavacro mo imentis illis unguento posteà consignemur How is it saith he that first we are anointed with oil then Baptism being performed we are afterward signed with oil Somewhat this way seem to sound the words of Tertullian Caro abâ—uitur ut anima Emaculetur Lib. de Resur rect caro ungitur ut anima consecretur caro signatur ut anima muniatur caro manus impositione adumbratur us anima Spiritu illuminerur The body or flesh is washed that the soul may be cleansed the body is anointed that the soul may be consecrated the body is signed that the soul may be fenced the body is shadowed by the Imposition of the hand that the soul by the Spirit may be inlightned Of this Imposition of hands Confirmation or Unction for all three names are given to the same thing that I may speak the more clearly and distinctly we are to know That in the Primitive times among those that were of and belonging to the Church were such as were cald and commonly known by the name of Catechumens being the lowest rank or classis and as it were the seed-plot and nursery of the Church And of these there were two sorts 1. Such as being heathens and infidels by birth yet by some means or other began to relish and imbrace the Christian Religion And let it not seem strange that I insert these into the number of such as are within the Church seeing they are in some sort truly so and were so accounted of the Church taking cognizance and care of them yea and making some suitable provision for them as such Thus that inquisitive Antiquary Albaspinaeus Observat lib. 2. cap. 3. Inter caeteros ritus quibus olim formabantur Catechumeni minutis quibusdam Sacramentis utebatur Ecclesia non solùm ut mysteriorum rudes eucharistiae Paulatim assuescerent sed etiam ut vitae Christianae semina quae in ipsâ auditione animis combiberant horum Sacramentorum usu foverent Nam quamvis corporis Christi perfecta illi omnino formata membra non erant ut cunque tamen ei adhaerebant Christianitatisque Spiritum quodammodò ducere incipiebant Among other ceremonies by which of old the Catechumens were formed the Church did use certain minute Sacraments not only by little and little to accustome them to the Eucharist who were ignorant of those mysteries but also that the seeds of Christian life which by hearing they had drank into their hearts might be cherished by the use of these Sacraments For although they were not perfect and altogether formed members of the body of Christ yet however they did adhere to it and began after a sort to draw the breath of Christianity Among those minute Sacraments I conceive were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hallowed bread Frusta panis benedicti which was distributed to these as well as to such as were absent from the assemblies Thus that excellently learned Casaubon Exercitat 16 §. 33. a man eminently skilful in Antiquity Dabantur inquit eaedem eulogiae Catechumenis qui jus sumendae eucharistiae non habebant Itaque hoc erat illis loco Sacramenti atque adeò Sacramentum quoddam hoc illis er at Ita disertè appellat Augustinus laxiore videlicet notione quia precibus sanctificabatur Ac propterèa panem illum vocarunt etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam locum obtinebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eucharistiae So also our learned Dr. Field Of the Church lib. 1. cap. 12. These saith he are in vistibulo pietatis like children formed and fashioned in the womb though not yet brought forth These are within as the Apostle speaketh 1 Cor. 5.12 though not by that solemn outward and Sacramental admission which they do desire yet in desire purpose preparation fitting them unto it In Tertul de paenitent In notis in disput Taborit Homil. ad Baptizandos tom 5 Rhenanus therefore calls them Tirones fidei Christianae and saith Lydius Erant quasi hospites vicini fidelium Chrysostome stiles them brethren O quam dulcis inquit ist a fratrum caterva convenit O quà m Suavis dilectissimorum caetus inspicitur fratres enim vos ante dolores partus nomina ante cognationis affectionem vocabulo charitatis appello Epist 155 Loc. Theolog. tom 3. de Ecclesia Augustine also writing to Martianus a Chatecumen gives him the title of fratrem in Christo dilectissimum a most beloved brother in Christ Gerard by divers arguments proves them to be believers and therefore of the Church Yea some of them laying down their lives for the faith of Christ were inrolled and counted in the number of Martyrs Two such came out of the School of Origen Euseb Hist lib. 6. cap. 3. viz. Heraclides and Râ—ais a woman in whom Baptismus sanguiniâ— served in the stead and supplyed the want of Baptismus flumiâ—is In a word these seem to be like one sort of Proselytes among the Jew to wit those who were known by the name of Proâ—elâ—ae poriae the Proselyte or stranger of or within the gate Weems Synagog l. 1. câ—6 §. 4 Strangers they were by birth and religion but not affection They were suffered to live among the Jews being therefore called
all the priviledges of it with themselves an honourable condition and of greatest advantage because so in respect of things of greatest concernment viz. Such as makes most for the promoting of the spiritual and eternal welfare of their precious souls in the preparing and fitting of them for this excellent state they having been happy instruments through the blessing of the Lord upon their pious endeavours 1 Cor. 12 2◠And if as saith the Apostle when one member is honoured all the members rejoyce with it Surely their super-added relation to them and instrumentality in the honour must needs not a little augment the joy It is the choice priviledge of Christian parents that not only themselves but their children also with them are comprehended within Gods gracious Covenant being owned of him for his and having a right unto the initiatory Seal the consideration whereof administers greater matter of comfort unto them then the intituling of them to the fairest outward patrimony and inheritance How much greater joy then must it needs occasion in them when they shall behold the Covenant so far made good their children now owning the Lord for their and personally and actually taking hold of his Covenant giving up themselves unto him and so ratifying by their own act what their parents had done in their behalf at the time when they dedicated them upto the Lord in their baptisme They were before as children in their minority though an holy seed and heirs of the same promise with their parents yet little differing from the other sort of Catechumens among whom they were ranked being fed with the milk of the principles of the Doctrine of Christ and not admitted to the higher injoyments of those of perfect age But now the door is open for them and free entrance is afforded them unto the participation of the daintiest provisions of Gods house They are now brought into the Wine-cellar and Banquetting-house to sit down at the Table there to eat and drink abundantly of the wine upon the Lees well refined and of the fat things full of Marrow wherewith the feast to which as guests they are invited is plentifully furnished In a word the Churches store is now unlocked unto them whereof they may freely take their fill it belonging to them as well as to the rest of her grown children And is not here matter of great joy to such as have so near relation unto them 3. To see themselves now discharged by the Church of that obligation which was laid upon them at the time of their childrens baptism when having given them up unto the Lord they received them again under a serious and solemn ingagement to take care of them as his to train them up in his knowledge and fear and so to return them unto the Church as persons fitted and prepared for their masters service What was the duty and work of the Susceptors or undertakers of old in reference to such as being adult desired Baptism and to give up their names to Christ to whom they committed themselves as unto parents and masters to take the care of and ingage for them unto the Church the same was and still is the duty incumbent upon Christian parents in reference to their children that were baptized in their infancy Qui brobè intelligentes Qui coelestium munerum Sacro fuerit desiderio captus accedit ad aliquem ex sidelium numero precaturque tum ut se ad Pontificem adducat tum ut reliquae suscipiat curam cuise tanquam parenti magistro totos addicebant Hyper. ibid ex Dionys Areopsgit inquit Hyperius in Opusc cap. de Cateches Speaking of the Susceptors in the behalf of adult ones quantoperè sint Deo Ecclesiae pro fide alterius nomine datâ obstricti non abs re crebrò instabunt quo istud fiat utpete qui animadvertunt non priùs sponsione semel factâ se posse liberari quà m hi quos ex sacro fonte snsceperunt pro se ipsi abrenunciare diabelo pompis ejus fidem de Deo Patre filio Jesu Christo Spiritu sancto confiteri denique obedientiam fidei coram Deo Ecclesiâ universâ promittere valeant Who well understanding how much they stand bound to God and the Church for their faith given in the name of another will not without cause be often instant that that viz. for which they stand ingaged may be done as considering that they cannot be freed from their promise once made till those for whom they did undertake in Baptism can themselves in their own behalf renounce the divel and his pomps confess their Faith in God the Father Jesus Christ the Son and the Holy Spirit finally till they promise the obedience of faith before God and the whole Church A like course to this was taken by the Jews as Buxtorfe tels us in the behalf of their circumcised children In Synag cap. 3 whom they begin to teach some select places of Scripture as soon as they are able to speak and so proceeding on by degrees At thirteen years of age he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius praecepti the son of the precept and then was he to receive the passover as saith Mr. Weemes then also he ought to observe the six hundred thirteen precepts Synag l. 1. c. 5. §. 5. Parag. 1. which comprehend in them the sum of the Mosaical Law and Jewish Religion and then is he accounted guilty and lyable to punishment both divine and humane if he do transgress them whereas before his faults were imputed to his father of whom the punishment was exacted But being thirteen compleat the father cals ten Jews to witness saying That his son is now of age hath been instructed in the precepts well learned their customs and can recite readily the benedictions and daily prayers c. Proinde se liberum perrò immunem esse velle filiique peccata a se excutere Therefore that he is willing to be henceforth free and to shake of the sins off his son after which done he concludes with prayer wherein Deo gratias agit singulares quòd filii sui poenà liberatus sit Deo supplex petit ut filius suus in longos annos bonaque opera adolescat He renders special thanks to God that he is freed from his sons punishment humbly beseecheth him that his son may grow up into many years and good works As therefore the burden being great was taken on with holy fear so the work being accomplished it will certainly be laid down with joy and many thanksgivings returned unto the Lord that through his graciousassistance hath enabled them comfortably to undergo it and in some measure to discharge their duty herein withall hath by his blesing made their labours successful whereof they have now an ample testimony in the publick solemn profession of their faith made by their children before the Church to whom they
Altar Damase being none other then gestus orant is vel bene dicentis Rivet in Gen. exercit 48. §. ul quo manu imposit â persona indicatur pro quâ preces benedictiones funduntur ut impetretur gratia The gesture of him that prayed or blessed whereby the hand being laid on the person for whom prayers or blessings were poured forth was pointed out De Baptis cont Donatist lib. 3. cap. 16. Nihil aliud est inquit Augustin nisi-oratio super hominem It is none other saith Augustine then prayer over a man And it is divided by some into these four species Curatoriam Consecratoriam Confirmatoriam Reconsiliatoriam But the several kinds according to the various ends and uses of it may be collected and will best appear from those places of Scripture wherein we find mention to be made of it And upon enquiry we shall find that it was made use of 1. In the Old Testament and that upon sundry occasions 1. In Benediction or blessing of persons So the Patriarch Jacob in blessing the sons of Joseph laid his hands upon their heads as Gen. 48.14 Pelarg. in loc 15 symbolum erat gratiae coelestis quae ceu largissima manu a deo conferebatur in pios It was a sign of coelestial grace which as it were with a most bountiful hand was conferred upon the godly 2. In Consecration and Designation of persons called to holy Functions So Num. 8.10 thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites They were by this sign to put the charge and service of the Church upon the Levites Ainsworth in loc and to Consecrate them unto God in their name So also was Joshua Ordained by Moses to succeed him in his government as Numb 27.18 The Lord said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit and lay thine hand upon him together wherewith probable it is that he received a greater measure of the Spirit fitting him for that high office whereunto he was called as those words do seem to imply Deut. 34.9 Joshua the son of Nun was full of the spirit of wisdom for Moses had laid his hands upon him Pelarg. in loc Majore auctus est Sapientae Spiritu plus quà m anteà animatus ob intervonientem manuum impositionem quae non in ne fuit gratiae coelests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was inriched with a larger Spirit of wisdom and more animated then before for or by the intervention of Imposition of hands which was no empty Symbol of celestial Grace 3. In Oblation or offering up of their sacrifices Levit. 8.14 He brought the bullock for the sin-offering and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering the like is said of the Levites Num. 18.12 Professi eoritu se peccatis renunciantes Pelarg. in loc deonerare illa in Christum factum pro nobis peccatum Professing by that rite that renouncing their sins they did lay the burden of them upon Christ that was made sin for us according to that in Levit. 16.21 4. In bearing Witnesse as Levit. 24.14 Bring forth him that hath cursed without the camp and let all that heard him lay their hands upon his head and let all the Congregation stone him Willet in loc to signifie the truth of their testimony using also a kind of Imprecation that his sin might light upon his head 2. It was made use of also under the New Testament and that 1. In Benediction or blessing as Mar. 10.16 He took the young children up in his arms put his hands upon them Cartwright Harmon and blessed them Vt impositione manuum precatione ad Deum pro illis bona reportarent Deum pro illis precando gratiam dona coelestia in illos contulit That by Imposition of hands and prayer to God for them they might obtain good things by praying to God for them he conferred grace and heavenly gifts upon them 2. In curing diseases and healing the sick Mar. 6.5 and he could do no mighty work there save that he laid his hands on a few sick folks and healed them which is one of the signs promised to follow those that should believe in the name of Christ Mark 16.18 they shall lay their hands on the siâ—k and they shall recover And thus accordingly did Paul cure of his feaver the father of Publius Acts 28.8 3. In ordination or setting persons apart unto Ecclesiastical offices Thus was Timothy Ordained by laying on of the hands of the Presbytery 1 Tim. 4.14 neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the Presbytery Pisrat Cornel lapid in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Donum facultatem munus dâ—cendi verbum Dei The gift i.e. power the office of Preaching the word of God which the Lord was graciously pleased to call him unto and furnish him for Thus also the apostle giving him a charge to be careful and circumspect whom he admitted to office he so expresseth himself 1 Tim. 5.22 Lay hands suddenly on no man neither be partaker of other mens sins Impositio manuum Ordinationem significat Calv. in loc prohibet enim ne quem minùs adhuc probatum nimiâ facilitate admittat Imposition of hands signifies Ordination for he forbids him too easily to admit any one that is not sufficiently proved So Acts 13.3 and when they had fasted and prayed and layd their hands on them they sent them away Unless we understand this place seeing these were in office before of their solemn mission about that special work which the Holy Ghost had designed them unto Nam solenne hoc Ordinarium fuit Judaeis Cav in loc ut quoties aliquem Deo commendarent manus imponeâ—ent For this was usual and ordinary among the Jews that as often as they would commend any one to God they would lay on hands 4. In Confirmation and prayer for the establishment of such in the faith as had made a publick confession of the same for the satifaction of the Church whereof mention is made Heb. 6.1 which Scripture that in the judgment of Expositors it containes and intends this thing we shall come in due place to shew 5. To all which we may add one case more wherein after the Apostles times this rite of Imposition of hands was practised in the Church viz. In the reconciling of penitents and receiving such into the Church as had been baptized by heriticks Gregor Epist lib. 9. cap. 61. Ab antiquâ Patrum institutions didicimus ut quilibet qui apud heresim in nomine Trinitatis Baptizantur cum ad sanctam Ecclesiam redeunt aut unctione Chrysmatis aut impositione manus aut solâ professione fidei ad sinum matris Ecclesiae revocentur We have learned from an
they had well learned then in the open Congregation with prayer and laying on of hands on their heads they were declared to be received as partakers of the graces and Sacraments of the Church c. By these and other Expositors that might be added is this place of Scripture understood in part at least of Imposition of hands in Confirmation which therefore in their apprehensions is warranted by it as a Doctrine fundamental that ought to be known by all unlesse it be understood of the time when the Fundamentals there mentioned were to be professed and a thing practised by and taking its rise from the very Apostles themselves 2. It was accordingly received by the Church and continued in the following ages though by degrees it came to be corrupted and much changed from its Primitive use and end Cassander a most learned man In Praefar ad apparat Lydius in not in Disput Tab. In Consultat even to admiration saith our Montacute so far skild and versed in the Ancients that he is blamed for having been two great an admirer of them which hindred his progress in the knowledge and defence of the truth He speaking of Confirmation asserts it Semper in Ecclesiâ religiosissimè observatam fuisse To have been alwayes most religiously observed in the Church The Centurists also shew it to have been in use in all the succeding ages after the Apostles times and do still refer it unto as its proper place and handle it in the chapter of the rites of baptism because it was usually joyned with the Administration of that Sacrament to the Adult Peruse that head in the several Centuries being for the most part the sixth chapter Probable it is from hence if not more that it was derived from the Apostles and had them for the Authors and Institutors of it according to that rule of Augustine which more then once he makes use of against the Donatists De Baptism contra Donatist lib. 2. c. 7. l. 4. c. 24. Quod universa tenet Ecclesia nec concilius institutum sed semper retentum est he pleads in the behalf of Infant-baptism non nisi authoritate Apostolicâ traditum rectissimè creditur That which the Universal Church holds neither was instituted by Councils but was alwayes retained that is most rightly believed to have been delivered by no other then Apostolical authocity 3. The Fathers frequently make mention of it as a thing commonly known and practised in the Churches of Christ but in speaking hereof they give it mostly the name of Unction or Chrysme which betimes it seems became though corruptly an addition both to Baptism and Confirmation And here I might ascend almost as high as the Apostles times if I judged the writings that go under the name of Dyonisius Areopagita Clemens Romanus Scultets in Mecul River erit sac coci censur patr and the pretended Justine Martyr in quaest ad orthodoxoâ— of whom enough before to be genuine But that they are but counterfeits as to the name they bear Perkins in prepâ—râ—t ad demonst problem hath been sussiciently evidenced by many learned men Though yet that they are ancient it cannot be denyed and for the first of them he is dignified by Mr. Mead Diatrib in Zac. 4.10 with the Title of the Ancient and high foring though counterfeit Dionysius And stiled by the learned Casaubon Exercit. 16. § 43. Scriptor sanè antiquissimus eligantissimus sed quem illum esse de quo habetur mentio in Actis soli in hac luce literarum imperiti cum graecae linguae tum Antiquitatis Ecclesiasticae penitùs rudes audent affirmare I shall not repeat the forementioned passages out of Tertullian and Cyprian whose worthy monuments may not unfitly be called Sacra Ecclesiasticae Antiquitatis scrinian refer the Reader to the places where they have been already produced To which add Ambrose De Sacrament l. 3. c. 1. who having before spoken of Baptism proceeds to Confirmation Thus Accipis inquit Mysterium i. e. Vnguentum suprà caput Quare suprà caput Quia sensus sapientis in capite ejus Salomon ait friget sapientia sine gratiâ Sed ubi gratia acceperat sapientiam tunc opus ejus incipit esse perfectum And not much after Sequitur spirituale signaculum Cyprian calls it signaculum dominicum Cap. 2. Epist 73. as hath been said quia post fontem superest ut perfectio fiat Quando ad invocationem Sacerdotis Spiritus sanctus infunditur The spiritual Seal follows because it remains after Baptism when at the invocation of the Priest the Holy Spirit is infused Hierom declares this to have been the practise of the Church Advers Eucise tom 2. Vt ad eos qui longè in minoribus urâ—ibus per Presbyteros Diaconos baptizati â—unt Episcopus ad invocationem Spiritus sanâ—ti manus impositurus excurrat That unto those who afar off in the lesser Cities were baptized by the Presbyters and Deacons the Bishops should go forth laying his hands upon them at the invocation of the Holy Ghost The reason of the Bishops going forth might be this Baptism being usually administred but twice a year viz. at Pasche and Pentecost understand it of the unbaptized catechumens for I suppose they delayed not the baptizing of the infants of believers Epist 59. as may be gathered from Cyprians Epistle unto Ridus and that in the more eminent Cities and places where the Bishop did reside where and what time they were if adult confirmed also in some cases as of dangerous sicknesse Cyprian Epist 26. §. 10 c. which was the case of those called Clinici Baron ad an 258. §. 22 so named because being apprehended to be nigh unto death they were bapcized in their beds they might and did dispense both with the time and place for their baptism Lydius in notis in disput Tab. and the Bishop afterward go out and confirm them in the villages where they lay that they might not depart out of this life Peres de tradit part 3. without the benefit of this Ceremony And so much the following words of Hierom seem to intimate Loc. supra citat Examen concil trident Altar Damase Alioqui c. lugendi sunt qui in viculis aut in castellis aut in remotioribus locis baptizati ante dormierunt quà m ab Episcopo inviserenter Otherwise they are lamented who being baptized in villages or in castles or in more remote places dyed before they could be visited by the Bishop And in this interpretation of Hierom I afterward found both Chemnitius and Didoclavius to agree with me I shall conclude the testimonies of the ancients with that of Augustine that I needlessely heap not up instances in this kind In hoc unguento viz. that mentioned Ps 133.2 Sacramentum Chrysmatis vult interpretari Contra lit Petilia l. 2. c. 104. quod quidem in genere
cast off and rejected So would the thing it self appear in its own native colour and comliness Those of Popish confirmation which comprehend also the Prelatical may be reduced to these heads 1. The Name Being by those of Rome called and accounted a Sacrament but without any just ground at all the definition of a Sacrament properly so called not belonging to nor agreeing with it as Amesius well shews In Bellar. Enervat cited in Altar Damasc Yea spalatensis proves out of divers good Authors Ceremoniam confirmandi veteri Ecclesia per plura saecula fuisse ceremonialem ritum Baptismi non peculiare per se sacramentum That the Ceremony of confirming in the ancient Church was for many ages a ceremonial Rite of Baptifm not a peculiar Sacrament by it self Some of the ancients do indeed give it the name of a Sacrament but then is the word to be understood in a larger sense Pro sacro ritu aut signo for a sacred Rite or sign Or else is it to be considered as an Adjunct or Appendix to Baptism being so far as it were a part of it in the Primitive times that it was accounted one with it Panstrat de Sacrament l. 4. c. 11. Sect. 3. tam certum est inquit Chamier unum idemque sacramentum fuisse reputatem ut effecta baptismi Chrysmatis promiscuè describuntur So certain is it that they were reputed one and the same Sacrament that the effects of Baptisme and Chrisme are promiscuously described No marvel is it then that they who judged them to be the same thing should afford them the same name 2. The Nature of it Comprehending 1. The Matter Which among the Papists is annointing with Chrisme a compound of Oil and Balsome Bellar. tom 2. consecrated by the Bishop whereof there is no mention at all in the Scripture in so much as some of their own have been of opinion River Contro tom 2. Nec ab Apostolis nec a Christo fuisse institutum That it was instituted neither by Christ nor the Apostles but that it had its original as some say from Calixtus Bishop of Rome Flores tempotum cited in confes Tabo cap. 7. anno 218. Qui instituit confirmationem fieri cum Chrysmate quae priùs fiebat cum manuum impositione sine Chrysmate Who ordained Confirmation to be performerd with Chrysme which before was done with Imposition of hands without Chrysme And the best proof that Bellarmine brings for it Tom. 2. is the authority and determination being of no validity at all of those two novel councils as he cals them viz. of Florence anno 1439. Gesner de consil and of Trent 1546. 2. The Form Which they make to lie in these words Consignote signo Crucis Bellar. Ibid. confirmo te Chrysmate salutis in nomine Patris Filii Spiritus Sancti I sign thee with the sign of the Crosse and Confirm thee with the Chrysme of salvation in the Name of the Father and of the Son and of the Holy Ghost A meer humane invention and device that hath not the least shadow for it in the Scriputure wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem concerning it is to be found no nor yet in the more ancient writers as Bellarmine himself confesseth so that 't was altogether unknown to the Primitive times and all true Antiquity he is forced therefore to alledge in the defence of it those fond officialists Alcuinus and Amalarius who cite for the proof hereof an old musty missall known by the name of Ordo Romanus And for the expresse form of words he can carry it no higher then the forenamed Council of Florence This therefore is but a late figment of Superstitious men and deserves with scorn to be rejected 3. The Administrator Who must be a Bishop at least for the credit of their Sacrament to whom alone it properly belongs to Confirm Bellar. tom 2. and to none other But how weak yea even blasphemous his Arguments are for the proof hereof is by Amesius made evidently to appear Ambition indeed seems to have been the ground of this restriction as Hierom intimates Advers Lucif where he tells us In multis locis hoc factitatum fuisse ad honorem potiùs Sacerdotii quam ad legis necessitatem That this was in many places done rather for the honour of the Priest-hood rather then for the necessity of any Law requiring it 4. The Subject or person to be Confirmed Which the Romanists will have to be not only such as are adult but also children in their infancy before they come to the use of reason and years of discretion Plerique saith Didoclavius Altar Damases speaking of those of that party censent expedire magis infantiae tempore quia aetas infantilis non est capax fictionis quâ effectus sacramenti impediatur huic sententiae favet antiquus usus Ecclesiae Many think it to be expedient rather in the time of infancy because the infant-age is not capable of fiction whereby the effect of the Sacrament may be hindred and the ancient use of the Church favours this Opinion Sum. part 3. q. 72. art 8. Hoc Sacramentum inquit Aquinas debet omnibus exhiberi This Sacrament ought to be given to all Lib. de Sacram. Contarenus renders his reason for it Thomas inquit putat hoc sacramentum debere tribui etiam valdè infantibus quia ampliorem gratiam consequuntur ideò ampliorem gloriam si decesserint quem morem etiam nos servavimus tanti viri authoritate nixi Thomas saith he thinks that this sacrament ought to be given even to very young infants because they obtain more grace and therefore more glory if they die which custome we have kept leaning upon the authority of so great a man And indeed their practise is known to be accordingly viz. to admit of all sorts and sizes without consideration of their meetness either in respect of age or qualification in point of knowledg or conversation herein crossing both the practice of the Primitive Church and the chief thing that confirmation was intended for Which gave just occasion to Parisiensie to take up a complaint concerning this abuse Nihil amplius inquit honoris reverentiae ei relictum videtur De Sacram Confirmar nisi hoc solùm quòd non ab aliis quà m a summis Sacerdotibus i. e. Episcopis dari seu ministrari per mittitur Ita ut fides reverentia hujus Sacramenti jam pro parte apud Christianos periisse videtur propter hoc virtus efficacia ipsius Quâm imperiti quà m indevoti illud hodiè suscipiant quà m turbulenter irreverenter ad illud hodiè accedatur ipsi oculi nostri nobis faciunt fidem virtus efficacia hujus Sacramenti penè annullata est inter nos pro co quòd debito honore reverentiâ non tractatur Et hoc Doctoribus praelatis maximè est
and a compend of the Orthodox faith Catechtical instruction ought therefore to be confin'd to doctrines fundamental and necessary which all are bound to believe Epistad Durae de pace Tit. 1.4 whereunto the learned Davenant supposeth that the Apostle had respect when he stiled Titus his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the common faith And in this regard the great Athanasius both begins and ends his famous Creed with these words This is the Catholick Faith which unlesse a man stedfastly believe he cannot be saved 2. Few and not needlesly multiplyed for so they were from the beginning that they might be attainable by all in one of the Apostles ordinary Sermons there was so much matter delivered as was sufficient to convert men to the Faith Usher Serm. in Ephef 4.13 and to make them capable of baptism The confession made by the Eunuch upon which by Philip he was forthwith baptized is contained in a very few words viz. Acts 8.37 Loc. com 47 § 31. I believe that Jesus Christ is the Son of God Quae verba inquit Bucanus continent perspicuam confessionis formulam quae temporibus Apostolicis a Baptizandis adultis exigebatur Which words do comprehend a perspicuous form of that confession which in the times of the Apostles was required from adult persons to be Baptized The sum and substance of that Confession of faith which was made at Baptism is comprised in those short words of Christ when he commissioned the Apostles to go into all the world and to gather his Church from among all nations teaching and baptizing them In the name of the Father the Son and the Holy Ghost Mat. 28.18 De Trinir l. 2 Sufficiebat credentibus inquit Hilarius Dei Sermo qui in auribus nâ—stris transfusus est Cum dicit Dominus Euntes c. That word of God is enough for believers which was sounded in our ears when the Lord saith Go teach and baptize So that its likely that the confession of the Baptized at first extended no further then to the Doctrine of the Trinity Parker de Deseens l.4 §. 10 Whence it is that none of the ancient Creeds proceeded beyond it That which bears the name of the Apostles whereof though they not the authors yet evident it is that it was were framed not long after their time initio in sola fide Trinitatis substitit At first it stayed in the Faith of the Trinity only De Ecclesiâ articulus qui exm sequuntur tempore Tertulliani ut videtur addi caeperunt The Article concerning the Church and those that follow it began to be added as it seems in the time of Tertullian De Praescript sdvers Heretic yet is the rule of faith set down by him bounded within the same limits viz. of the Doctrine of the Trinity So also is the Nicean Creed Socrat. l. 1. c. 5. and that of Athanasius to which more might be added Christ then himself gave the first Rule of Faith in the above recited words Martin Ibld. which are as it were Centrum Fideâ— the Center of Faith whose command and direction to the Apostles is the very Basis and Foundation of it Whence it is that the Ancients when they fetch the Christian Faith from its first Original Parker de Del 4 §. 11 or make any sum of the confession of it non ultra Trinitatem progrediuntur go not beyond the Trinity Lex fidei nostrae in Trinitate consistit Serm. 131 saith Augustine the Law of our Faith consisteth in the Trinity Byfield on the Creed And probable it is that the Creed called the Apostles was not fully finisht in this form it now is till about the fourth Age after Christ The Author of the Epistle to the Hebrews makes the principles of the Doctrine of Christ but a few Epist ante lib. de Christ relig Piscat Paraeus in loc as appears Heb. 6.1 2. Which the eminent Zanchy calls by the name of Symbolâ—m Magnum the Great Creed where some reckon but four accounting Baptism and Imposition of hands to be none of the Principles but mentioned as being the times when anaccount was rendred and profession made of those other viz. by the adult baptized at their baptism Uâ—sin Prolegoad Catechism and by the infant baptized at their Confirmation which Principles are therefore cal'd the Doctrine of Baptisme and Imposition of hands Some reckon six as they lie fairly to view Hyper. opusc l. in loc and some seven which is the most that they can amount unto making Doctrine to be a distinct principle from Baptism and Imposition of hands in which Scripture saith Hyperius a most certain method of the Catechism is contained then which a more compendious cannot be devised so that marvel it is that any in the Church should dare to depart from that form But though they did yet were the heads of Catechetical Doctrine still but few in number Augustine referred them all to these seven Hyper Ibid. viz. Of the Trinity the Benefits by Christ the Resurrection the last Judgment Eternal life Charity and Holinesse of life In Catechesâ—inter opuseul Pfeil in clave Theolog. Decade Calvin refers them to four viz. Faith the Law Prayer and the Sacramets With whom herein Brentius and Bullinger do agree Mostly have Divines kept to those five viz. the Decalogue the Creed the Lords Prayer Baptism and the Eucharist to which some do add a sixth viz. of the Doctrine of the Keyes So that in the duty of Catechizing heed ought to be taken hereof and some short form pitch't whereof a rational account should be required from persons to be Confirmed Among the many now extant that lately set forth by the Reverend Assembly deserves to be preferred with which a shorter may be joyned as making way to it having so large an approbation and Elogy Baxter Confes of Faith § 3 from so worthy and judicious a Pen the approbation is given in these words I do heartily approve of the shorter Catechism of the Assembly and of all therein contained and I take it for the best Catechism that ever I yet saw and the answers continued for a most excellent Sum of the Christian Faith and Doctrine and a fittest to try the Orthodoxness even of teachers themselves After follows this larger Elogy I would have those men that have such a swelled belief to compare the Assemblies shorter Catechism not only with the Epistles which the Apostles wrote to particular Churches but withall the confessions of Faith for four hundred years after Christ in the Church and see if any of them used a more extensive Form Nay all the Creeds and confessions of the Church set together for many hundred years except the Scriptures were not comparable to this for fulnesse and exactnesse of order and Expression Nay what talk I of Creeds and Confessions when you may read many and many Volumes of the Fathers which yet in several