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
honour Yea this he accounteth a satisfaction for all his sufferings when he seeth his seed and the travel of his soul Who for the joy that was set before him viz that arising from the consideration of our salvation and that being lifted up he should draw all men unto Joh. 12.32 Theodoret. him Gaudium vocat animarum salutem endured the Cross and despised the shame Now what is a joy to Christ will surely be so to all that are his to behold any soul voluntarily giving and offering up himself unto him and his service hereby that prophecy being made good One shall say Psa 44 â— I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel Whereof with David they will triumphingly make mention concerning Sion Psa 87.4 5. saying this and that man was born in her 2. To have their scruples removed concerning those that are to joyn with them in communion and the use of Ordinances especially that of the Lords Supper Whereof they that partake together do thereby professe the union and communion which they have and hold not only with Christ as their head but also one with another as members of the same body as is evident from that of the Apostle Paul The cup of blâ—ssing which we blesse 1 Cor 10.16.17 is it not saith he the Communion of the blood of Christ The bread which we break is it not the Communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread Which is effected on their part by faith as to their union with Christ by which they eat his flesh and drink his blood Joh. 6.56 and so dwell in him and he in them And by love as to the union they have one with another this being that sacred bond of perfection that knits up the members of the body together This love is not that common love Coloss 3.14 Vinculum perfectionis est quis unit membra Ecclesiae inter se Davenant Luke 10.36 which they owe to all as men in which regard every one is our neighbour flowing from the participation of the same reasonable nature and being upon that ground due but more special to some particular persons as Christians relating to the same mystical body whereof Christ is the head and the Lords Supper the symbol of that their union which therefore must have somewhat for the foundation of it as such viz. that appearing in them and manifested by them from whence it may be rationally concluded that they are members of that body Which in adult persons is none other then a solemn and serious profession of faith in and obedience unto Christ the only badge and character whereby all that are his may be known Where therefore this is wanting or which is equivalent as to the case in hand for de occultis non judicat Ecclesia the Church judgeth not of things secret and hidden not discovered and to be discerned there cannot be such a closing in affection as is requisite to be found in those that partake together in that special Ordinance of Communion For there will be disaffection and distance between such as do not convenire in alâ—quo tertio visibly meet in the judgment of charity in Christ their head Whereof we have had frequent experience persons not only scrupling but even forbearing to communicate because of the admission and presence of such as have given no testimony but rather the contrary of their qualification and meetnesse for that Ordinance in the fore-named particulars And indeed satisfaction herein seems to be requisite not only in reference to the officers but also to all the particular members of the Church who are to have fellowship with them as well as they being equally concerned in the Apostolical injunction of withdrawing from and casting out from among them and consequently not admitting and joâ—ning with the unworthy and unmeet for communion And that this is sufficiently done at Confirmation when persons as compleat members are admitted to full communion evidently appears from what hath been said before which therefore cannot but occasion joy to the Church as conducing so much to the removal of those jealousies which would necessarily arise in their hearts and as certainly disquiet them concerning the persons which they are to joyn in communion withal 3. To behold the comly order of Gods house and due care taken to prevent the polluting of it and the defiling the holy things thereof by the hands of those that ought not to touch or meddle with them Purity in the administration of the Ordinances is no small part of the Churches beauty Psal 93.5 Psal 84. l 2. â—â— 11 which makes the Holy God delight to dwell there For Holinesse becomâ—th his house for evermore His gracious presence in it Psal 46. â—8 76.1 2 Ezek. 48.35 is the glory of it and that which makes the assemblies of the Saints so transcendently excellent and amiable above all other Societies whatsoever is this That God is in an especial manner in the midst of them and when they may truly be called Jehovah Shammah As the glory of the Lord filling the Temple did add more worth and splendor thereunto 1 Kin. 8.10 â—â— then all the costly and curious workmanship bestowed upon it by Solomon so is it here Moreover all the virtue and efficacy of the Ordinances depends hereupon which are weak and worthlesse things if God be not injoy'd in the use of them If the Lord be gon and have withdrawn his presence from it alas 1 Sam. 4 what can the Ark contribute to the safety of Israel and what stead can it stand them in 'T is a vain thing and will be found of no advantage at all to cry The Temple of the Lord J. r. 7.4 and the Ordinances of God are with us if we cannot say withal The Lord of the Temple and the God of the Ordinances is with us also To see therefore due care taken that the house of the Holy God may be indeed the beauty of Holinesse nothing being suffered to enter thereinto that might defile it and provoke him to withdraw his presence from it but things so ordered that it may be in some sort a meet habitation for the Lord. This must needs greatly rejoyce the hearts of his people who desire nothing more then to dwell in the house of the Lord all the dayes of their life Psal 27.4 so as to behold the beauty of the Lord and to injoy communion with him Whereof they have a gracious promise if they shall diligently discharge their duty herein for so speaks the Apostle Paul Ye are the Temple of the living God as God hath said 2 Cor. 6.16 17. I will dwell in them and walk in them and I will be their God and they
brought to and tryed by the Touch-stone of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar 2 Tim 1.13 Index sui obliqui the standard of Truth that so what is found agreeable thereunto may be approved as sound it being the pattern of sound words And what appears dissonant therefrom may be rejected as reprobate silver and counterfeit coin Isa 8.20 2 Cor. 4.4 1 Tim. 6.3 4 forged by the Prince of darkness improving that dismal darkness wherewith the minds of men naturally are veiled and covered Discipline and Order ought to be scanned by those general rules in the Word that refer to it and by the example of the Apostles the best Interpreters whereof are the general consent of the Churches of Christ De Baptis cont Donat. l. 2. c. 7 according to Augustines rule Quod universa tenet Ecclesia nec conciliis institutum sed semper retentum est non nisi authoritate Apostolicâ traditum rectissimè creditur and the practice of those who next succeeded them The water being purer the nearer it is to the Spring and those who lived lest remote from them being presumed to be best acquainted with their manner of proceeding as having better opportunity then others to know their way in matter of Fact which is one of the principal uses to be made of the writings of the antients and for which they justly deserve our due esteem and diligent perusal As for the former of these viz. Doctrines those Worthies whom the Lord in those latter daies wherein Antichrist was to be consumed by the spirit of his mouth in the ministry of his servants was pleased to raise up and imploy for the rescue and release of captiv'd Truth and the refining of it from Antichristian mixtures by having recourse to the Word and examining those Doctrines that were commonly taught and received as the truths of God By this straight rule they through the assistance of the Spirit of truth soon came to see and seeing to discover the obliquity of them and by the blessing of the Lord made a happy progress to doctrinal reformation The more to be admired and the goodness of the Lord therein magnified if we consider what Anakims and Goliahs they had to contend withall in regard of the temporal power siding with and seconding them the stream of the multitudes violently running with them for all the world wondred after the Beast and in regard of the deep roo◠that those errours by reason of their long continuance Rev. 13.3 had taken in the mindes of men custom with them having the force of a Law Yet so clearly did the Lord enable them to discern the truth from errour and so wel-groundedly confident were they of the soundness of what they held and sandyness of what they oppugned that they feared not to grapple with the adversary notwithstanding all his advantages putting to flight the armies of the Aliens each encounter proving a conquest with their Rams-horns have they batterd and made such breaches in the wals of Jericho as shall never again be repaired yea to that height of skill and courage did they attain that like champions having beaten him from the Scriptures they durst challenge the adversary at his own Weapon and to assault him in that his supposed strong hold of antiquity which he had betaken himself unto for shelter A challenge not more boldly made as far as to 600. years after Christ the only time worth the name of Antiquity then wisely managed and stoutly maintained by that rare Jewel of his time Dr. Humphred in vitâ Iuelli so great is the truth and will prevail As for the things that concern Discipline and Order those choice Spirits might haply the lesse heed them as respecting only the beauty and wel-being of the Church having enough to do in dealing with those more weighty and necessary things whereupon the very being at least the soundness of it as to substantials did depend Hence it came to pass that so much rubbish still remained in our administrations after all the pains they had taken in purging so that though the languishing Church were well recovered in respect of the danger her vitals were in yet even to this day could she never attain unto her native colour and comliness A task which seems to belong unto us and which the Lord hath reserved for this period of time wherein the work of Reformation is to be carried on to greater perfection In order hereunto and as making way for it we have seen the Divine providence bringing strange things to pass such as we yet scarce looked for nor could conceive how they should be brought about What Mountains have been leveld and removed out of the way what an heap of humane inventions that had invaded the Worship Ordinances of Christ and tyrannical usurpations in the Discipline of the Church have been cast out and abolished though so riveted and of such continuance that for their pretended Right they could plead Prescription and Possession time out of mind This was the Lords doing and deservedly marvelous in our eyes Moreover what a Spirit of Prayer and Supplication hath the Lord poured out upon his people in reference to this thing How hath he set it on upon their hearts as the proper work of their day What enquiring hath there been after a right way discussing of what 's dubious and uncertain discoveries of what was dark and obscure and to what a height have the hopes and expectations of the Saints been raised of the accomplishment of what hath been foretold and promised concerning Sions recovery of her Greatnesse and Glory and her being made a praise in the earth All which call loudly upon us each in our places and according to what we have received to put to our helping hand and to afford our utmost assistance for the promoting of this blessed work and the rather because they are so few whose hearts have been made willing to set about and undertake it and the difficulties therein are so many and great partly through the multiplicity of corruptions that have been mingled with and even incorporated into Church-administrations not easily to be severed from them partly from the violence of such as stand for Consuetudo sine veritate vetustas Erroris est Cyprian Epist ad Pompeium §. 12. and strive to maintain them by arguments drawn from their pretended Antiquity though when they have done all they are found to be no other then old errours and from the prudential necessity of them in reference unto decency and order Whereunto may be added the pertinacious humour of the generality among us crying up their great Diana and eagerly opposing and frustrating what they can the endevours of those that would remove them and desire to reduce things to the Primitive pattern True Antiquity being through ignorance decryed by the multitude under the name of Novelty and what is but of yesterday and a later birth fondly imagined to be
what 9 Eucharist why called the Communion 23 Examples of parents care in instructing 120 Excellency of the Scriptures 113 Excommunication respects the confirmed only 60 Exemplary conversation in Governors 116 F Faith and love the sum of Christianity 116 Familiarity in Catechizing 86 Fidelis who 23 Folly of â—iding ignorance 111 Force of examples good and bad 126 Free admittance to the confirmed 138 Frequency in catechizing 84 Fruit of discipline 124 Fruit of good education 143 Fruits of love 148 Fundamental truths to be taught 76 Fundamental truths few 79 Gen. 14.14 Expounded 119 Gods goodness to England 103 Gods presence efficacious 153 Gods goings in soules matter of his praise 165 Gospel preached here from the beginning 103 in Tiberius reign 104 Governours ought to further the fruit of ordinances 122 Governors to watch over the conversations of their family 124 Gravity to be in a catechist 90 Ground of profaneness among us 106 Ground of Christian love 151 H. Harmony in the exercise of confirmation 93 Heb. 6.2 Expounded 27 Heb. 12.2 Expounded 149 Hierom. Expounded 34 Hieroms condenscension 87 Hieroms counsel 118 Holiness of life requisite to confirmation 96.116 wherein it consisteth 96 Holiness press't upon the catechumens 116 Holiness fits Gods house 153 Honour of the Church 154 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corripere Erudire 91 Jehovah Shammah 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Ignorant and scandalous to be debard from communion 132 Ignorant aged to be dealt with as children 107 Imposition of hands the several kinds of it 2 Imposition of hands the way of reconciling penitents 6 Imposition of hands the gesture of prayer 2 Imposition of hands commendable 97 At first the only Rite in confirmation 98 Imposition of hands in different 98 Infanâ— confirmation a popish errour 46 Infant baptized and adult 2. distinct classes 54 Instances of debarring from communion 132 Instruction the duty of domestick governours 118 Joy of faithful ministers 130 Junilius 89 K Knowledg of fundamentals sufficient 94 Knowledg necessary to holiness 110 L Lâ—cedemonian law 125 Love the bond of christians 150 M Matter of the catechisme 76 Means ineffectual without a blessing 114 Method of catechisme 81 Mildness to be in a catechist 91 Milk for babes 77 Ministers to know the state of the people 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Mysteries of the sacraments concealed from catechumens 13 why so 14 N Names given in to be recorded 100 Near relation and affection between church-members 147 Noahs seven precepts 10 None to be exempted from profession 95 O Obligation of the confirmed 144 Obstruction of the reformation whence 102 Original sin 135 Oversight of the first reformers 105 P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 Parents care for frequenting ordinances 121 Parisiensis complaint 47 Passeover chief among the Jews 25 Pastors care 76 Pastors office 129 Penitents how reconciled 6 why by imposition of hands 60 Peoples preparedness an help to reformation 68 People to be convinâ—'t of their duty 69 1 Pet. 3.15 Expounded 162 Persons ought to offer themselves to confirmation 59 Popish chrysme in confirmation 44 Popish form of confirmation 45 Popish administrator in confirmation 45 Popish ceremonies in confirmation 49 Popish end of confirmation 48 Prayer obtains wisdom 114 Praise the way of glorifying God 164 Pride restrain'd confirmation to bishops 46.51 Private instruction usefull 76 Priviledg of beleevers children 24 Priviledg of the confirmed 93 Priviledg of christian parents 137 Priviledg of christian children 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profane are to be kept or cast out 97 Profession of faith necessary 94 Profession of faith to be publick 95 Profession without practice vain 115 Proselyâ—â— portae among the Jews 10 Purity the churches beauty 152 Q Qualification for church-members 48 Qualification of a catechist 74 Question and answer catechetical form 88 R Ready reception the peoples duty 72 Real conviction efficacious 158 Recovery of confirmation our duty 71 Reformation received here soon 104 Refusal of reformation no small sin 107 Refusers of instruction uncapable of communion 102 Register useful 99 Religious children a joy to parents 135 Religious servants a joy to their masters 136 Reproofs by catechists necessary 91 S Sanctifying the sabbath charged on governours 121 Satisfaction to ministers by confirmation 131 Satisfaction from persons requisite 152 Seal of the Lord 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were 11 Seeking after knowledg a great duty 112 Self-conceit dangerous 157 Semblance of confirmation in the reformed churches 41 Shame a mean to personal reformation 158 Solemn engagements 146 Steps to full membership 5. 11 Study of the scriptures the way to wisdom 113 Submission to confirmation peoples duty 100 Sum of fundamentals 79 Symbolum magnum 80 Sions enlargement her childrens joy 148 T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Thankfulness to God due from the confirmed 141 2 Thes 3.14 Expounded 159 U Unction in baptisme 2. fold 7 Unction a Sacrament in a large sense 19 Unworthy not to be admitted to the Lords supper 101 Unworthy to be excluded from communion 154 W. Waiting at wisdoms gate the way to knowledg 112 Woldenses testimony for confirmation 37 Word a perfect rule 70 ERRATA In M. Hughes Epistle p. 1. l. 22. for watching r walking In M. Baxters Epistle p. 1. l. 4. for printed r. perceived Pag. 13 adumbrare read adumbratè p. 14. there r. these p. 15. perfectus r. perfectes p. 20. assecultus r. assecutus p. 21. nequa r neque p. 21. data r data est p. 22. referter r refertur p. 28 positions r expositions p. 30 Scrinian r Scrinia p. 33. Ridus r Fidus p. 34. invise renter r inviserentur p. 24. to be lamented quodque r quoque p. 37. opara r. opera p. 39. reputatem r reputatum p. 44 to testifie r. do testifie p. 48. multi r multo p. 48 quam r quum p. 58. by the Lord r for the Lord p. 77. pâ—â—cht r pitcht upon p. 81. fittest r fit Test p. 82 lost r was lost p. 89 instructed r intrusted p. 108 add be p. 110 imports r in part p. 12â— libris r liberis p. 131 puor r pudor p. 132 vouchsafed r vouched p. 144. how r how much Confirmatio Rediviva OR An EXERCITATION UPON CONFIRMATION SEeing that Confirmation the subject of this following discourse fals and is comprehended under one acception of Imposition of hands and in that sense as the words are Synonimous so is the thing signified by both the same being called Confirmation from the Effect and end and Imposition of hands from the Rite and gesture therein used and observed whence it comes to passe that in the writings of the Ancients the same thing is expressed and often to be understood by both these Terms I think it requisite to premise a few things briefly concerning the Nature and Use or End of this Ceremony Imposition of hands was Simplicissimus ritus a most Simple rite made use of under both the Old and New Testament
reasons especially 1. Because of the Sublimity of the things 2. That there might be stir'd up in them the stronger desires after these things 3. Fear least the Divulgation of them should bring them into contempt But now to the Baptized these things were freely and fully discoursed of and laid open as appears from such expressions as these often occurring in the Ancients speaking of these Mysteries Norunt Mysteriorum periti sciunt Initiati norunt fideles Inltiari est per illuminationem Pachymer paphus in Areopagit De Hierarch Eccles initio c. Full to this purpose is that passage of Dionysius Areopagita Doctrina inquit de Sacramentis è Scripturis deprompta solis fidelibus Initiatis est communicanda The Doctrine of the Sacraments drawn out of the Scripture is to be communicated only to the faithful and Baptized But though they were advanced thus far and admitted into the Church as having solemnly given up their names to Christ yet were they accounted but incompleat Christians they neither did nor might enjoy all the Priviledges of Church-members because somewhat requisite hereunto was still wanting viz. Confirmation Step. 4. which when they once came under they by it ascended one degree higher and were ranked among those in the Church who were called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecti There were such as by Imposition of hands which was the first and at first Priscis temporibus Impositione manuum Baptismum Confirmari solebat Walfrid Strabode reb Eccles cap. 26. the only Ceremony herein made use of were admitted to the participation of all the priviledges of Church-members and so became and were declared to be compleat and perfect Christians This Ceremony the Ancients speak of and expresse as hath been said before by the name of Unction or Chrysme because the use of anointing with oil or Chysme was crept into this rite as well as into Baptism though as a corruption into them both the Scripture not affording the least warrant for it though it be pretended Nor is there mention made of it by any approved Author before Tertullian Altare Damase ex Bedâ The Authors of it had an eye it seems unto the custome and practice of the Jews among whom the priests were anointed in a fond imitation whereof this anointing was introduced into the Christian Church Lib. de Baptismo as appears from the words of Tertullian Exinde inquit egressc de lavaero perungimur benedictâ Vnctione de Pristinâ Disciplinâ quâ ungi oleo de cornu in Sacerdotiâ— solebant Next saith he coming forth out of the laver we are anointed with blessed oil from an ancient usage wherein they were wont in the priesthood to be anointed with oil out of a horn So that usus illius a consuetudine Israelis absque mandato in Ecclesiam introductus est Muscul lo. com The use hereof from the custome of Israel was without a command brought into the Church And indeed Bellarmines Arguments and Allegations for it from the Scripture for fain he would that it should have some footing there are both impertinent and frivolous as any one that will examine them may easily and soon perceive and hath been made evident by the Nervous Amesius materia haec inquit viz. Vnctio est adeò remota a Sacramentis novi Testamenti In Bellar. enervit tom 3. lib. 3 â—ap 2. ut in toto novo Testamento nulla fiat ejus mentio This matter viz. Unction is so remote from the Sacraments of the New Testament that in the whole New Testament there is no mention made of it Panstrat de Sacram l. 4. c. 10. And more at large by the learned and laborious Chamier Now this Imposition of hands or Unction immediately for the most part or within a short time following the baptism of the Adult because by it they became compleat Church-members intituled unto and invested with an actual right unto all the priviledges of such hence is it spoken of by the Ancients as that which perfected baptism because it perfected the Church state of such as were baptized De Sacrament lib. 2. cap. 11. in which sense the expression is not only tolerable but also good and warrantable though as used and meant by Belarmine and his party affirming eam multò majorem gratiam quà m Baptismum conferre nec sine hoc ritu perfici Baptismum That it confers far greater grace then Baptism neither can Baptism be prefected without this rite Also Contar. de Sacrament l. 2. c. 2. Sacramentum hoc est Baptismate perfectius veluti inchoatione rei ipsius perfectio This Sacrament is more perfect then Baptism as the perfection of a thing then its inchoation non tantùm Scripturae hoc incognitum contrarium est Hommius Disput 46. §. 5. sed etiam blasphemum Idololatricum this is not only unknown and contrary to the Scripture but also blasphemous and idolatrous Concerning this effect of Confirmation viz. That it made the Baptized perfect Christians or compleat Church-members is evident in the ancients being for this reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unguenti consummans Vnctio Pachymer paphras in Dionis Areopagit Observat lib. 1 cap. 25. the perfecting Unction whereof thus speaks Albaspinaeus acquainting us with the judgment of antiquity in general Nemo olim perfectus existimabatur Christianus qui dono Spiritus sancti confirmatus donatus non esset No man was of old accounted a perfect Christian who had not been confirmed and indued with the gift of the Holy Ghost This expression of giving and receiving the holy Ghost was still continued and made use of because the Apostles by Imposition of hands did confer the holy Ghost which though none after their time did or could do yet the confirmed were presumed to receive him though not in the extraordinary gists yet in the confirming grace of it being earnestly prayed for by the Church The same Author shews us also that this Unction was that especially for which they were accounted worthy of the name of Christian Hoc uno Ibid. inquit Sacramento Christiani nomen vel praecipuè meremur quòd oleo sancto corpus Spiritu sancto anima nostra ungatur perfundatur ut hac duplici Vnctione deliniti uncti Christi dici possimus By this Sacrament alone doe we chiefly obtain the name of Christian because our bodies are anointed with holy oil and our souls with the holy Ghost that by this twofold anointing we might be called Christians or annointed ones To the same purpose speaks Cyrill of Jerusalem Cateches Mys tagog 3. Hujus Sancti Chrysmatis dono accepto meritò appellamini Christiani antequam enim haec gratia vohis donata esset non eratis propriè digni eo nomine sed pergentes eò usque progressi estis ut efficeremini Christiani i. e. The gift of this holy Chrysme being received you are deservedly called Christians For before
de his docere populos commonere There seems to be no more honour and reverence left unto it but this only that it is not permitted to be given and administred by any other save the chief Priests i. e. The Bishops So that the credit and reverence of this Sacrament seems now in part among Christians to have perished and for this cause the vertue and efficacy of it What ignorant and undevout persons do at this day receive it how turbulently irreverently they come unto it our very eyes to testifie to us the virtue and efficacy of this Sacrament is almost made Null among us because it is not handled with due honour and reverence and it s believed that this is to be imputed chiefly to the Doctors and Prelates whose office it is chiefly to teach and admonish the people of these things 5. The Effects and Ends of it Which those of Rome make to be Bellar. tom 2. Gratiam conferre gratum facientem ad roborandam animam adversus diaboli impetus characterem imprimere quo ascribimur in militiam Christi To confer grace that maketh acceptable to strengthen the soul against the assaults of the divel and to imprint a Character whereby we are inrol'd among the souldiers of Christ Herein offering no small wrong to Baptism which they spoil and deprive of its efficacy that therewith they may deck and adorn an invention of their own yea they ascribe more vertue to it then unto baptism and so prefer it before it Huic tribuunt efficaciam multi majorem Spiritualem gratiam Hem. Di'put 16. § 5. quà m quae per Baptismum obsignetur conferendi adeò ut baptismus sine hoc ritu perfici non possit To this they attribute a power of conferring much greater spiritual grace then that which is sealed by Baptism so that Baptism in point of grace cannot be perfected without this rite For which cause it hath this honour bestowed upon it that whereas baptism may be administred by ordinary Priests and Deacons yea even women as they hold this is not to be medled withall by any nor managed but by the holy hands of the Bishop alone Bellarm. tom 2. Bellar. Enervat de confirm c. 4. Syntag. par 2. c. 58. § 15. Bellarmines reasons for it are both empty and impious as Amesius hath pithily evidenced The true ground of it is rather given by Tilenus Nempe ut tanto praestantius habeatur Antichristi excrementum Christi Sacramento quanto Episcopus Sacerdote That an excrement of Antichrist might be esteemed so much more excellent then the Sacrament of Christ by how much a Bishop excels a Priest 6. Lastly Those fond and ridiculous Ceremonies such they are all the second only excepted which are added thereunto whereof eight in number are reckoned up by Bellarmine the recital of them Bellarm. ibid. would be a sufficient refutation as being no other then the idle fancy of vain and superstitious men the Scripture not making any mention of nor affording the least ground for them Nor indeed is any Text of Scripture by that Champion alledged for the warrant of them but only one viz. I John 2. 27. which is by him most miserably wrested and abused as will easily appear upon examination I shall conclude the mention of these corruptions crept into Confirmation in the darker and more superstitious times by means whereof as the abuse of it hath been very great so the true end and use of it hath been altogether lost and unknown with the words of Calvine Nos inquit qui Ecclesiae restitutionem molimur ubique in hanc partem incumbere debemus ut saltem In Praefat. ante Catechis inter Opuscul Chatechismi usus qui aliquot ante hac saeoulis sub Papatu abolitus fuit nunc quasi postliminio redeat Nam neque satis pro suâ utilitate commendari potest Sanctum hoc institutum nec Papistis satis exprobari tam flagitiosa coruptelae quòd illud in pueriles vertendo ineptias non modò sustulerunt è medie sid eò quoque ad impurae impiae superstitionis praetextum turpiter sunt abusi Adulterinam enimillam Confirmationem quam in ejus locum surrogarunt instar meretricis magno Ceremoniarum splendore multisque pomparum fucis sine modo ornant quinetiam dum ornave volunt execrandis Blasphemiis adornant dum Sacramentum esse jactant Baptismo dignius vocantque semi-Christianos quicunque faetido suo oleo non fuerint infecti interim verò tota eorum actio nihilaliud quà m histrionicas gesticulationes continet vol potiùs lascivos simiarum lusus absque ullâ aemulationis arte We saith he that attempt the restauration of the Church every where ought to apply our selves faithfully to this part of the work that at least the use of Catechizing which for some ages heretofore hath under the Papacy been abolished may now return again For neither can this holy institution be enough commended for its utility nor the Papists be sufficiently upbraided with their so Flagitious corruption of it that by turning it into childish fopperies they have not only taken it away but have also so far shamefully abused it for a colour of an impure and impious superstition For they do beyond measure deck that adulterous Confirmation which they have substituted in its room like an Harlot with great splendor of Ceremonies and many pompous gauderies moreover while they will adorn it they do it with execrable blasphemies boasting that t is a sacrament more worthy then Baptism and calling them half-Christians who ever have not been besmeared with their stinking oil But in the mean time their whole action contains nothing else but histrionical gestures or rather wanton apish playes without any art of emulation If therefore Comfirmation shall be drained from these mixtures of humane inventions that have for a long time so defaced and deformed it viz If it shall be accounted a Ceremony and not a Sacrament properly so called if their Popish matter both Remota and Proxima of anointing with Consecrated Chrysme the foreheads of the Confirmed in the form of a Cross be removed and prayer with Imposition of hands received and retained in the stead thereof if the administration of it be not confined to the Bishop only who out of pride did appropriate it to himself as saith Beda Altar Damase Propter arrogantiam non concessa est Sacerdotibus singulis sicuti multa alia out of arrogance it was not granted to every Minister as also many other things but be commited to every Pastor to whom of right it belongs If not infants nor children not yet arrived to years of discretion be admitted but only such as are adult who are able to and accordingly do render a satisfactory account of their faith and Converssation or of the work of God upon them as the proper subject of it Finally if those fained effects above named as the end and use of it
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
consilio hane Religionem delegerunt perfidia ipsorum posteà minus potuisset excusari Because they freely made choice of this Religion their profidiousness afte ward would be the less excusable This same also was the practise of their pious Kings in after ages as in Asa his daies Chro. 15.13.14 25. the people with him entred into a Govenant to seek the Lord which they seconded and back't with an Oath whereat they greatly rejoyced After him Josiah made a solemn Covenant with the Lord to walk after the Lord 2 Chr. 34.31.32 and he caused all the people that were present to stand to it And as thus before so did they after the captivity of Babylon In Nehemiahs time Neh. 9.38 they made a sure Covenant and wrote it and the Princes Levites and Priests sealed unto it Wo'ph in loc Illis hac obligatio frani vice erat quo contineri in officis possent c. This obligation was in stead of a bridle to them to keep them close to their duty They herein made good that Prophecy of Jeremy At that time Jer. 50.45 saith he they shall go weeping and shall ask the way to Sion with their faces thitherward saying Come and let us joyn our selves unto the Lord in a perpetual Covenant that shall not be forgotten Omnil us in sidem presventibus unikentibus quisi calcar adderetur adpiè justè Christianè vivendum Hyper Opuse Such ingagements therefore are as strong cords that cannot easily be broken which being reflected upon have a notable virtue in them to over-awe the spirit and so to prevent extravagancies the continual influence whereof being duly improved would so extend and diffuse it self through the whole Sphear of their lives that a watchful eye would be over all their actions and care taken that their conversations did correspond with their covenant and were such as might suit with their condition in which regard the benefit will be found to be exceeding great 3. It must needs much indear the Lords people to them and interest them in their choicest affection being now brought into the nearest relation unto them They had been as it were in the womb and bowels of the Church before as imperfect Embryo's where they were fashioning from day to day and so respected and tendred as such of whom there were ex ectations that they might in due time come to perfection but now having received their compleat shape and form and being born as it were and brought forth they are equally ranked among the rest of her children and owned and imbraced by them as brethren interested in all the rights and priviledges of the family to whom they willingly give the right-hand of fellowship and admit them into the most intimate familiarity and communion there being nothing which they do not freely impart unto them and vouchsafe them the participation of This arguing great love and respect to them cannot but beget in them an answerable love toward those from whom they do receive it which will exceedingly further them in the chearful discharge of their duty and put them upon the ready performance of all those offices of love which they owe them upon all occasions whereby the reality and truth of it may be demonstrated For this they know the Scripture cals for and requires at their hands As they are to love all men but especially the brother-hood 1 Pet. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ga. 6.10 So they ought to do good unto all men but especially to those that are of the houshold of Faith these are to have the chief place in their affection and accordingly to be preferred before others in the discovery of it This fraternity hath as it were a magnetical virtue in it whereby it draws and closely knits the hearts of each to other so that they are of one heart and of one soul Acts 4.32 1 Pet. 1.22 they love intirely and cordially t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained and servent love and where this is Rom. 13.10 no duty will be omitted for it is the fulfilling of the Law It will cause them to endeavour and to rejoyce in the Good of their brethren as much as in their own to distribute to their necessities to bear with their infirmities to sympathize with them in their calamities and to condescend unto the meanest office even the washing of their feet for their good wherein they shall imitate their Lord and Master and shew themselves to be his Disciples indeed 4. The Church also even all the particular Members thereof will share in the benefit for great will be the joy which it will occasion unto them 1. To see the children whom she hath travelled with to come to the birth and brought forth lively and perfect having Christ formed in them Another living stone squared and polsted added to the building increasing not the bulke only but the beauty of it also Will they not be ready at the sight hereof to break forth into acclamations as 't is prophecyed the people of the Jews should do at the building of the second Temple when Zerubbabel after all opposition should bring forth the Head or Top-Stone thereof with shouting crying Grace grace unto it Zach. 4.7 Luxâ— 11 Lexie Phrasis usitatissima in familiar thus Judaeorum scriptis quando summas alicui gratias agere volunt The prosperity of Sion in her inlargement and the multiplication of her children is matter of great joy unto all those that love her Every child of the Church being in this regard an Isaac causing laug ter and rejoycing of whom she may be apprehended to say as did Sarah Gâ—l 426 In loc by whom was figured out Jerusalem which is above who is the mother of us all i. e. Christiana Ecclesia inquit Paraeus sic dicta ab origine unde est The Christian Church so called because her original is from thence God hath made Gen. 21.6 saith she to laugh so that every one that beareth will laugh or rejoyce with me And as it adds to the beauty of the Church so also doth it make much for the honour of Christ the King of Sion as being the manifestation of the day of his power wherein persons are made willing to submit to his Scepter to kiss the Son Psal 110.3 acknowledging him for their Lord and chearfully coming in and joyning with the rest of his people to worship him in the beauty of Holiness whose exaltation is a chief ground of exultation unto all those who love his name and to whom his glory is dear Psal 14 5.11 12 Who delight to be speaking of the glory of his Kingdom and to talk of his power to make known to the sons of men his mighty acts and the glorious majesty of his Kingdom As the number of his subjects increaseth so doth his glory spread Prov. 14.28 Isa 51.10 11 Heb. 12.2 for in the multitude of people is the Kings