in claritate receptus in gloria venturus Salvator eorum qui salvantur Judex eorum qui 〈◊〉 mittens in ignem aeternum transfiguratores veritatis contemptores patris sui adventus ejus Irenaeus lib. 3. cap. 4. p 172. Regula est autem Fidei ut jam hinc quid credamus profitearur illa scilicet qua creditur unum omnino Deum esse 〈◊〉 alium praeter mundi creatorem qui universa de nihilo produxerit per verbum suum primo omnium amissum id verbum Filium ejus appellatum in nomine Dei varie visum Patriarchis in Prophetis semper auditum postremo delatum ex spiritu patris Dei virture in Virginem Matiam carnem factum in utero ejus ex ea natum egisse Jesum Christum exinde proedicasse novam legem novam promissionem Regni Coelorum virtutes fecisse fixum cruci tertia die resurrexisse in coelos ereptum sedere ad dexteram patris misisse vicariam vim spiritus sancti qui credentes agant venturum cum claritate ad sumendos sauctos in vitae eternae promissorum coelestium fructum ad 〈◊〉 judicandos igni perpetuo facta utriusque partis resuscitatione cum carnis 〈◊〉 Haec regula a Christo instituta nullas habet apud nos quaestiones nisi quas haereses 〈◊〉 quae haereticos faciunt 〈◊〉 de 〈◊〉 advers 〈◊〉 p. 73. Unicum quidem Deum credimus sub hac 〈◊〉 dispensatione quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicimus ut unici Dei sit Filius Sermo ipsius qui ex ipso processerit per quem omnia facta sunt sine quo factum est nihil hunc missum a patre in Virginem ex ea natum hominem Deum filium hominis filium Dei cognominatum Jesum Christum hunc passum 〈◊〉 mortuum sepultum secundum scripturas resuscitatum a Patre in coelo resumptum sedere ad dexteram patris venturum judicare vivos 〈◊〉 qui exinde miserat secundum promissionem suam a patre spiritum sanctum Paracletum sanctificatorem fidei eorum qui credunt in patrem filium spiritum sanctum Hanc regulam ab initio Evangelii decucurrisse c. Tertul. advers Praxean p. 316. Regula Fidei una omnino est sola immobilis irreformabilis credendi scilicet in unicum Deum omnipotentem mundi conditorem 〈◊〉 ejus Jesum Christum natum ex Virgine Maria crucifixum sub Pontio Pilato tertio 〈◊〉 resuscitatum a mortuis receptum in coelis sedentem nunc ad dexteram patris venturum 〈◊〉 vivos mortuos per carnis etiam resurrectionem Tertullian de Virginib veland p. 385. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen Comment in 〈◊〉 Tom. 32. p. 397. Vol. 2. Unus Deus est qui omnia creavit atque composuit quique ex nullis fecit esse universa Deus a prima creatura conditione mundi omnium justorum Adam Abel Seth Enos c. quod hic Deus in novissimis diebus 〈◊〉 per Prophetas suos ante promiserat 〈◊〉 Dominum 〈◊〉 Jesum Christum 〈◊〉 quidem vocaturum Israel secundo vero etiam gentes post perfidiam populi Israel Hic Deus 〈◊〉 bonus pater domini nostri Jesu Christi Legem Prophetas Evangelia ipse 〈◊〉 qui Apostolorum Deus est veteris novi Testamenti Tum deinde quia Jesus Christus ipse qui venit ante omnem 〈◊〉 〈◊〉 ex patre est Qui cum in omnium conditione 〈◊〉 ministrasset per ipsum enim omnia 〈◊〉 〈◊〉 novissimis temporibus seipsum 〈◊〉 homo factus est incarnatus est cum Deus 〈◊〉 homo mansit quod Deus erat Corpus assumpsit corpori nostro simile eo solo 〈◊〉 quod natum ex Virgine Spiritu sancto est quoniam hic Jesus Christus natus 〈◊〉 est in veritate non per imaginem communem hanc mortem vere 〈◊〉 est vere enim a morte resurrexit post resurrectionem conversatus cum 〈◊〉 suis assumptus 〈◊〉 Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum sanctum in hoc non jam manifeste discernitur utrum 〈◊〉 aut innatus Sed inquirenda jam ista pro viribus sunt de Sacra Scriptura sagaci perquisitione investiganda sane quod iste Spiritus 〈◊〉 unumquemque sanctorum vel Prophetarum vel Apostolorum inspiravit non 〈◊〉 Spiritus in veteribus alius vero in his qui in adventu Christi inspirati sunt manifestissime in Ecclesiis praedicatur Post haec jam quod anima substantiam vitamque habens 〈◊〉 cum ex hoc mundo discesserit pro 〈◊〉 meritis dispensabit sive vitae aeternae ac 〈◊〉 haereditate potitura si hoc ei sua 〈◊〉 praestiterint sive igne aeterno ac 〈◊〉 mancipanda si in hoc eam scelerum culpa detorserit Sed quia erit tempus resurnectionis mortuorum cum corpus hoc quod in 〈◊〉 seminatur surget in incorruptione quod seminatur in ignominia surget in gloria Origen in Proaem lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credis in Deum Patrem Filium Christum Spiritum Sanctum remissionem peccatorum Vitam AEternam per Sanctam 〈◊〉 Cyprian Epist. 76. § 6. p. 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor 〈◊〉 § 7. These are all the Creeds that I have met with in which the Words are various but generally recurring to the 〈◊〉 Sense It would be too tedious to translate them all wherefore I shall sum them up in the Creed commonly call'd the Apostles and thereby shew their Congruity and Agreement as also what is in the Apostles Creed more than in these Now the Articles of the Apostles Creed that are to be found in the 〈◊〉 Creeds are as follows I believe in God the Father Almighty Maker of Heaven and Earth and in Jesus Christ his only Son our Lord who was conceived by the Holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried The Third Day he rose again from the Dead ascended into Heaven sitteth at the Right Hand of God the Father Almighty from whence he shall come to judge both the Quick and the Dead I believe in the Holy Ghost the Holy Catholick 〈◊〉 the Forgiveness of Here are now two Clauses of our 〈◊〉 〈◊〉 〈◊〉 viz. He descended into 〈◊〉 〈◊〉 The Communion of 〈◊〉 § 8. If we would know how they were 〈◊〉 we must first consider how the whole Creed was framed which I conceive was done these two ways First Some of the Articles were derived down from the very Days of the Apostles Secondly Others were afterwards added in opposition to Heresies as they sprung up in the Church First Some of the Articles were 〈◊〉 down from the very Days of the 〈◊〉 such were these I believe in God the 〈◊〉 or as
the Greek Creeds read it in one 〈◊〉 the Father in opposition to the Polytheism of the Heathens and in Jesus Christ his only 〈◊〉 Son our Lord I believe in the Holy 〈◊〉 the Resurrection of the Body and the 〈◊〉 〈◊〉 lasting For in the Days of the 〈◊〉 as well 〈◊〉 afterwards it was the Practice at Baptism to demand the baptized 〈◊〉 assent 〈◊〉 the fundamental Articles of the 〈◊〉 Faith us Philip did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst which Fundamentals we may be 〈◊〉 they reckoned the Doctrine of the 〈◊〉 because they were baptized in the Name and Dedicated to the Service of the 〈◊〉 and that of the Unity of the Godhead because it was the great 〈◊〉 and design of their Preaching to overturn the Pagans multiplicity of Deities and that of the Resurrection of the 〈◊〉 and the Life everlasting because that was the Characteristick or Peculiar Doctrine of the 〈◊〉 Religion by which it was eminently 〈◊〉 from other Sects and Opinions and was the only Comfort and support of the Christians under their Sufferings and Martyrdoms according to that of St. Paul 1. 〈◊〉 15. 29. If the Dead rise not at all why are they then baptized for the Dead As for the other Articles of the Creed viz. Such as are predicated of Christ as His being conceived of the Holy Ghost born of the Virgin Mary c. and those other two The Holy Catholick Church and The Forgiveness of Sins I conceive them to be introduced the second way viz. in opposition to Heresies as they sprung up in the Church as was conceived by the Holy Ghost in opposition to the 〈◊〉 Ebionites and Cerinthians who taught that Christ was born in the ordinary and common way as other Men and Women are Was born of the Virgin Mary suffered under Pontius Pilate c. in contradiction to the Docetae Simonians and others who affirmed Christ to be a Man not really but only Phantastically or in appearance of which Hereticks 〈◊〉 speaks and 〈◊〉 them his forementioned Creed seems particularly to be levelled The Remission of Sins against the Basitidians who held that not all Sins but only involuntary ones would be remitted or rather against the Novatians who denied remission to the Lapsed The Holy Catholick Church to exclude thereby all 〈◊〉 and Schismaticks from being within the Pale thereof By these two ways then was the Creed composed and by the latter hereof were those two Articles introduced of Christ's Descent into Hell and of the Communion of Saints The Communion of Saints was brought in last of all The Descent into Hell towards the 〈◊〉 end of the Fourth Century into the manner and occasion whereof as also the intent and meaning of this Article I had designed once to enquire having made some Collections concerning it but finding I should be then forc'd to pass the Limits of my prescribed time I have thought it expedient to omit it and to return to those Points from whence I have so long digressed CHAP. IV. § 1. Of Godfathers § 2. 〈◊〉 preceded Baptism The Form and Reason thereof § 3. Next came Baptism its self The Sacramental Water 〈◊〉 by Prayer § 4. The Person Baptized in the Name of the Trinity § 5. 〈◊〉 or dipping generally used § 6. Sometimes Perfusion or Sprinkling The Validity thereof considered § 7. After Baptism followed Prayers § 1. HAving in the former Chapter made a little Digression I now return to the matter that first occasioned it which was the Questions proposed to the Persons to be Baptized unto which Adult Persons answered for themselves and Susceptors or Godfathers for Children Of these Susceptors or Sponsors 〈◊〉 speaks where he thus adviseth the delay of Childrens Baptism What necessity is there that Sponsors should expose themselves to danger who through Death may 〈◊〉 of the Performance of their Promises or may be deceived by the wicked Disposition of those they promise for Whether the use of Sponsors was from the Apostles Days I cannot determine unless the Negative may be conjectured from Justin 〈◊〉 Tertullian's Senior by Fisty Years who when he enumerates the Method and Form of Baptism says not one Word of Sponsors or Godfathers as may be seen in his Second Apology Pag. 93 94. § 2. When these Questions and Answers were ended then followed Exorcization the manner and end whereof was this The Minister put his Hands on the Persons Head that was to be Baptized and breathed in his Face implying thereby the Exorcization or expelling of the Devil or Evil Spirit from him and a preparing of him for Baptism and Confirmation when and where the good and holy Spirit was conferred and given This Practice I find mentioned by Clemens Alexandrinus who speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exorcism before Baptism but more fully by some of those Bishops that were present at that famous Council of Carthage held Anno 258 in whose Determinations Exorcization is required as previous and antecedent to Baptism Thus in that of Crescens Bishop of Cirta I judge saith he that all Hereticks and Schismaticks who would come to the Catholick Church are not to be admitted till they have been first Exorcized and 〈◊〉 So also said Lucius Bishop of 〈◊〉 It is my Opinion that all Hereticks are to 〈◊〉 exorcized and baptized And thus more clearly Vincentius Bishop of Thibaris We know Hereticks to be worse than 〈◊〉 If therefore they would turn and come to the Lord we have a Rule of Truth which the Lord commanded the 〈◊〉 saying Go in my 〈◊〉 lay on Hands and cast out Devils Mark 16. 17. And in another place Go and teach all Nations baptizing them in the Name of the Father of the Son and of the Holy Ghost Matth. 28. 19. Therefore first let them come by Imposition of Hands in Exorcism and then by the Regeneration of Baptism that so they may be made Partakers of Christ's Promises but otherwise I think they cannot From this last Determination we may observe the Reason of these Exorcisms which arose from a misunderstanding of Christ's Valedictory Speech to his Disciples in Mark 16 17 c. In the 16th Verse of that Chapter 〈◊〉 them to go forth preaching the Gospel and to Baptize which was to be 〈◊〉 〈◊〉 perpetual Ministration to the end of the World Then he proceeds to tell them v. 17 18. that for the speedier propagation of the Gofpel and that the Heathens 〈◊〉 the more readily embrace it he would confer on them and the first Preachers 〈◊〉 of the Gift of working Miracles that in 〈◊〉 Name they should cast out Devils and speak with new Tongues as they most 〈◊〉 did at the Day of Pentecost That they should take up Serpents as Paul did at 〈◊〉 without receiving any Injury and if they 〈◊〉 any deadly thing it should not hurt them They should say Hands on the Sick and they should recover All which they did as Ecclesiastical Histories 〈◊〉 testifie and St. Mark closes
the Minister 〈◊〉 his Hands on the Head of the Party Baptized Anointed and Signed and prayed that the Holy Ghost would be pleased to descend and 〈◊〉 upon him This immediately followed Signation as that did Unction So 〈◊〉 〈◊〉 The Flesh is 〈◊〉 that the Soul may be 〈◊〉 the Flesh is Signed that the 〈◊〉 The Flesh is 〈◊〉 with the 〈◊〉 of 〈◊〉 that the Soul may be 〈◊〉 〈◊〉 the Spirit And when 〈◊〉 〈◊〉 is finished 〈◊〉 Hands are imposed with Prayers invocating and inviting the Holy 〈◊〉 § 〈◊〉 Having thus briefly shewn what their Additional Acts to Baptism were it will in the 〈◊〉 place be necessary to enquire into the 〈◊〉 〈◊〉 or Reasons of their usage of them 〈◊〉 〈◊〉 for Unction This was taken from the 〈◊〉 Rites 〈◊〉 it was employed in the Instalment of 〈◊〉 High Priest to denote his 〈◊〉 〈◊〉 to the Service of God as Tertullian writes This Vnction is 〈◊〉 〈◊〉 the Jewish Dispensation wherein the High Priest was anointed with 〈◊〉 〈◊〉 of an Horn as Aaron was by Moses So now in the times of the Gospel all Christians being as Tertullian says 〈◊〉 to God and the 〈◊〉 They were in 〈◊〉 thereunto 〈◊〉 by the a 〈◊〉 of Oyl to their 〈◊〉 〈◊〉 os the 〈◊〉 Father expresses it The Flesh is anointed 〈◊〉 Soul may be consecrated From the Spiritual Unction also of God the Son by God the Father for which reason he was called Christ or Anointed they pleaded for their 〈◊〉 and external Unction as 〈◊〉 saith Jesus is called Christ from being anointed which Vnction was Spiritual because whilst only a Spirit he was anointed by the Father as in the Acts. They are gathered 〈◊〉 〈◊〉 this City against thy Holy Son whom thou hast 〈◊〉 but our 〈◊〉 is Carnal though it spiritually profits Cyprian adds this further Reason for this Custom of 〈◊〉 viz. He that is Baptized must of necessity receive the 〈◊〉 or 〈◊〉 that so he may be the 〈◊〉 of God and 〈◊〉 in him the Gract of Christ. § 5. As for Signation or the Signing with the Sign of the Cross By this was 〈◊〉 That they were to be 〈◊〉 and valiant in the Cause of Christ having their Hearts 〈◊〉 and 〈◊〉 as 〈◊〉 observes The 〈◊〉 is Sign'd 〈◊〉 the 〈◊〉 may be 〈◊〉 Hence this Sign was made on an open visible place on their 〈◊〉 which is the Seat of 〈◊〉 and 〈◊〉 implying thereby that they 〈◊〉 〈◊〉 and constantly to fight like good Soldiers under the Cross of Christ whence 〈◊〉 says that as the Christians so the 〈◊〉 of 〈◊〉 Sign'd the Foreheads of their Soldiers § 6. As for the very Act of Confirmation or Imposition of Hands that was practised from an Opinion of the Imperfection of 〈◊〉 that that did not convey the Graces of the Holy Spirit but only prepared Persons for the reception of them when they should be actually bestown in the Confirmation for as 〈◊〉 says We do not receive the Holy Ghostin Baptism but-being 〈◊〉 therein by the 〈◊〉 〈◊〉 to the Angel that mov'd upon the 〈◊〉 at 〈◊〉 we are 〈◊〉 prepared for the Holy Ghost And When our Bodies are 〈◊〉 and blessed then that most Holy Spirit willingly descends from the Father And at the Imposition of Hands the Soul is illuminated by the Spirit Cyprian in his 74th Epistle § 6 7 8 〈◊〉 somewhat largely of this Custom of Confirmation from whence I have observed this following 〈◊〉 of it Every one in a state of Heathenism and Idolatry was considered as dead wherefore when any one came from that state to the Christian Faith he was said to live which Life may be compared to a natural Life As to compleat a Natural Life there must be a Body 〈◊〉 a Soul so must the same be imagin'd in a 〈◊〉 Life As in the first Creation God first 〈◊〉 the Body of Man and then breathed 〈◊〉 him the Breath of Life first made a fit 〈◊〉 to receive the Soul before the Soul its self 〈◊〉 framed So in the second Creation God first prepares the Man before he gives his Spirit 〈◊〉 first makes the Man a fit Temple for the Holy Ghost before he gives the Holy Ghost Now the 〈◊〉 by which a Man is prepared and 〈◊〉 is by Baptism by which he is cleansed and purged from Sin and fitted for the Reception of the Spirit of God in which respect he is to be regarded as a Body The way by which the Holy Ghost is infused which as a living Soul must actuate and direct that prepared Body is by Prayer and Imposition of Hands or by Confirmation For as Cyprian writes in the same place Baptism alone cannot purge away Sins or sanctifie a Man unless he has also the Holy Ghost That is has received Confirmation as it is frequently styl'd in Cyprian's Epistles In the Decrees of the Council of Carthage and in the Letter of Cornelius to Fabius Bishop of Antioch extant in Eusebius Lib. 6. cap. 43. p. 244. This being the Regeneration of the Spirit and Baptism the Regeneration of Water both which our Saviour affirmed to be necessary when he said unto 〈◊〉 John 3. 5. Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God As Nemesianus Bishop of Thubunis saith one is not sufficient without the other the Spirit cannot 〈◊〉 without Water nor the Water without the Spirit Therefore it was necessary to be regenerated by both Sacraments viz. By Baptism and by Confirmation Wherefore as Cyprian exhorts we must pray That those who are yet Earthly may become Heavenly and be born of the Water and the Spirit That is be Baptized and Confirmed which were the external Signs of 〈◊〉 from Sin 〈◊〉 bestowing Grace both 〈◊〉 necessary to make a compleat 〈◊〉 for as the same Father writes Then are 〈◊〉 truly sanctified and fully become the Sons of God when they are regenerated with both Sacraments Baptism and 〈◊〉 according as it is written Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God So that though a 〈◊〉 was Baptized yet they accounted his Christianity incomplete and imperfect till he was also confirmed For which reason 〈◊〉 objects against 〈◊〉 that he could scarcely acknowledge him a complete Christian because being baptized in his Bed he 〈◊〉 not received Confirmation or the Additionary Rituals to Baptism nor did he ever 〈◊〉 receive them Thus you see the Reasons they produced for this Usage to fortifie which they added some Examples of the Holy Writ 〈◊〉 Tertullian 〈◊〉 to this purpose the Example of Jacob 〈◊〉 Genesis who put his Hands on the Heads of Ephraim and Manaffes and blessed them And Cyprian urges that instance of the Apostles Acts 8. 15. 17. where after several of the 〈◊〉 had been baptized by Philip Peter and James conferred the Holy Ghost on them by Imposition of Hands
They had no need again to be Baptized saith he having been baptized by 〈◊〉 but only what was 〈◊〉 or lacking was performed by Peter and John which was that by Prayer and Imposition of Hands the Holy Ghost should be conferred on them which Custom as he there adds is now observed by us that those who are Baptized in the Church are offered to the Governours thereof by whose Prayer and Imposition of Hands they receive the Holy Ghost and are compleated with the Lord's Seal To this Practice also Firmilian refers that action of St. Paul in Acts 19. 5. Where on those who had been only Baptized by John's Baptism 〈◊〉 〈◊〉 the Holy Ghost by Imposition of Hands And Cyprian applies to Confirmation the Descent of the Holy Ghost 〈◊〉 10. 44. in miraculous 〈◊〉 and Gifts of Tongues on Cornelius and his Friends though they were not then Baptized So much now for the Reasons of Confirmation all that I shall do more is to add two or three Observations concerning it § 7. The first whereof is That Confirmation was an immediate Consequent of Baptism it was not deferred till many Years after but was presently administred as Tertullian writes As soon as we come out of the Baptismal Laver we are anointed and then we are confirmed Else if they had not been so soon confirmed they must notwithstanding their Baptism according to their Opinions as it hath been before demonstrated have continued graceless without the Adorning Gifts of the Holy Spirit a long time even as long as their Confirmation was delayed which to imagine concerning them is unreasonable and uncharitable Indeed in case of Necessity when they had neither time nor 〈◊〉 it was waved 〈◊〉 Immersion was with respect to Baptism but yet if the sick Person happened to recover he was then to be confirmed as is evident from the Case of Novatian whom 〈◊〉 accuses because that when he was restored to his Health again he was not confirmed according to the Canon of the Church But otherwise 〈◊〉 immediately or 〈◊〉 the same time followed 〈◊〉 § 8. From the former Observation there follows this that not only the Bishop but also his Presbyters or Curates did by his 〈◊〉 and in his Absence confirm For if Confirmation always succeeded Baptism then whenever Baptism was there was also Confirmation Now 〈◊〉 for Baptism we may reasonably suppose that in a Church there were some fit to be 〈◊〉 at least once a year and sometimes it might happen that either the See was 〈◊〉 or the Bishop through Persecution might be 〈◊〉 from his Flock so long a time as Cyprian was double the space and if so must no Persons have been Baptized within that time by reason of the Bishop's unavoidable Absence That seems a little hard since as was said before they esteemed Baptism and Confirmation necessary to Salvation and to deprive 〈◊〉 Souls of Salvation that died within that 〈◊〉 because they had not been confirmed by 〈◊〉 Bishop which was impossible would be too severe and uncharitable Besides that Presbyters did Baptize we have proved already and since Confirmation was done at the same time with Baptism it is very reasonable to conclude that he that did the one performed the other also But that Presbyters did confirm will appear most evidently from this very Consideration viz. That the Imposition of Hands 〈◊〉 Persons just after Baptism which we call Confirmation and the Imposition of Hands at the 〈◊〉 of Offenders which we call 〈◊〉 was one and the self same thing Confirmation and Absolution being 〈◊〉 〈◊〉 that we make use of to distinguish the 〈◊〉 times of the Performances of the 〈◊〉 〈◊〉 or Ceremony The Thing or 〈◊〉 was not different Imposition of Hands was used both at one and 〈◊〉 other 〈◊〉 the same Mystical Signification viz. The Conferring 〈◊〉 the Holy Ghost and his Graces on that 〈◊〉 on whom 〈◊〉 were imposed Only now to distinguish the time of this 〈◊〉 of Hands whether after Baptism or at the 〈◊〉 of Offenders these two Terms of Confirmation and 〈◊〉 are used by us the former to signifie that used just after Baptism and the latter that 〈◊〉 was employed at This now viz. That Confirmation and 〈◊〉 were one and the self same thing I 〈◊〉 presently prove And then in the next 〈◊〉 I shall shew that with the Bishop and sometimes without the Bishop Presbyters did Absolve by Imposition of Hands And if these 〈◊〉 Points can be clearly manifested it will 〈◊〉 follow that Presbyters did confirm for if there was no difference between Confirmation and Absolution but only with respect to time and 〈◊〉 Presbyters at one time viz. at Absolution conferred the Holy Ghost by Imposition of Hands it is very unreasonable to deprive them of the same Power at the other time which was at Confirmation If Presbyters could at one Season bestow the Holy Spirit it is very probable that they could do the same at the other also Now as to the first Point viz. That there was no difference between Confirmation and Absolution but that they were one and the self same thing This will appear most evidently from the consideration of that famous Controversie touching the Validity of Hereticks Baptism between Stephen Bishop of Rome and Cyprian Bishop of Carthage or rather between the Churches of Europe and Africa the Sum whereof was this Stephen Bishop of Rome 〈◊〉 That those who were baptized by Hereticks and came over to the Catholick Church should be received only by Imposition of Hands Cyprian Bishop of Carthage contended that besides Imposition of Hands they should also be baptized unless that they had been before baptiz'd by the Orthodox in which Case Imposition of Hands should be esteemed sufficient Now this Imposition of Hands they sometimes term that which we 〈◊〉 Confirmation and sometimes Absolution 〈◊〉 using either of those Expressions and indifferently applying them according 〈◊〉 they pleased in one place giving it the Title of Confirmation and in another that of Absolution which that they did I shall endeavour to evince by shewing First That they called this Imposition of Hands Confirmation Secondly That they called it Absolution First I shall prove that they called it Confirmation unto which end let us consider these following 〈◊〉 Those says Cyprian which are baptized without the Church when they come unto us and 〈◊〉 the Church which is 〈◊〉 one they are to be baptized because the Imposition of Hands by Confirmation is not sufficient without Baptism for then they are fully sanctified and become the Sons of God when they are born 〈◊〉 both Sacraments 〈◊〉 as it is written 〈◊〉 a Man be born again of the Water and of the Spirit he cannot enter into the Kingdom of God To the same effect says 〈◊〉 Bishop of 〈◊〉 Those 〈◊〉 greatly 〈◊〉 who affirm that they ought only to be confirmed by Imposition of Hands and so to be received since it is manifest they must be 〈◊〉 with both Sacraments in
sufficient Quantity of that Bread and Wine was presented to the Bishop or to him that officiated to be employed for the Sacramental Elements whose Consecration next succeeded which in the main was after this following Manner § 4. It is very likely that in many places the Minister first began with an Exhortation or Discourse touching the Nature and end of that Sacrament which the Congregation were going to partake of that so their Hearts might be the more elevated and raised into Heavenly Frames and Dispositions This may be gathered from the History of an Exorcist Woman related by Firmilian who took upon her to per. form many Ecclesiastical Administrations as to Baptize and Celebrate the Lord's Supper which last she did without the wonted Sermon or Discourse Which seems to intimate that in those days it was customary in Lesser Asia and perhaps at Carthage too for the Minister to make a Speech or Exhortation before the Participation of the Sacrament But whether this Practice was universal or more ancient than 〈◊〉 I cannot determin this that follows was viz. A Prayer over the Elements by him that Officiated unto which the People gave their Assent by saying Amen This Prayer is thus described by Justin Martyr Bread and Wine are offered to the Minister who receiving them gives Praise and Glory to the Lord of all through the Son and the Holy Ghost and in a large manner renders particular Thanks for the present Mercies who when he hath ended his Prayers and Praise all the People say Amen And when the Minister hath thus given Thanks and the People said Amen the Deacons distributed the Elements And again Bread and Wine are offered to the Minister who to the utmost of his Abilities sends up Prayers and Praises and the People say Amen and then the Consecrated Elements are distributed From this Description by Justin Martyr of the Sacramental Prayer we may observe these few things pertinent to the matter in hand I. That there was but one long Prayer antecedent to the Distribution of the Elements For he says That the Minister having received the Bread and Wine he offered up Prayers and Praise unto God in a large manner and when he had ended the People said Amen II. That this long Prayer consisted of two Parts viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them that is Petition and Thanksgiving in the former they prayed for the Peace of the Church the Quiet of the World the Health of their Emperors and in a Word for all Men that needed their Prayers as it is represented by Tertullian We pray saith he for the Emperors for all that are in Authority under them for the State of the World for the Quiet of Affairs and for the Delay of the Day of Judgment In the latter they gave God thanks for sending Christ and for the Institution of that comfortable Sacrament desiring his Blessing on and Consecration of the Elements then before them III. That by this one Prayer both the Elements were consecrated at once for he says That the Minister took both Elements together and blessed them and then they were distributed He did not consecrate them distinctly but both together § 5. After Prayer was ended they read the Words of Institution that so the Elements might be consecrated by the Word as well as by Prayer Whence Origen calls the Sacramental Elements The Food that is sanctified by the Word of God and Prayer And that is hallowed by the Word of God and Prayer And 〈◊〉 writes That when the Bread and Wine perceive the Word of God then it becomes the Eucharist of the Body and Blood of Christ. § 6. The Elements being thus Consecrated the Minister took the Bread and brake it The Bread which we break or or the broken Bread as it is styled by Irenaeus and then gave it to the Deacons who distributed it to the Communicants and after that the Cup which the Deacons in the like manner delivered So it was in Justin Martyr's time and Country The Element saith he being blessed the Deacons give to every one present of the Consecrated Bread and Wine But in Tertullian's Time and Country the Minister and not the Deacons distributed the Elements We receive saith he from no ones Hands but the Bishops And yet at the same Place not many years after The Deacons offered the Cup to those that were present So that herein there was a Diversity of Customs in some places the Deacons delivered the Elements in others the Bishop or the Minister that consecrated them But whether it was done either by Bishop or Deacons it seems probable that which of them soever did it they delivered the Sacramental Bread and Wine particularly to each Communicant I find but one Example to the contrary and that was in the Church of Alexandria where the Custom was to permit the People to take the Bread themselves from the Plate or Vessel wherein it was consecrated as is insinuated by Clemens Alexandrinus but in most other Churches it is likely that the Elements were particularly delivered to every single Communicant So it was in the Country of Justin Martyr where the Deacons gave to each one of the consecrated Bread and Wine So at Carthage in the time of Cyprian The Deacons offered the Cup to those that were present In the time of which Father it was usual for Children and Sucking Infants to receive the Sacrament unto whom it was necessary particularly to deliver the Elements since it was impossible for them to take it orderly from the Hands of others And therefore when a little sucking Girl refused to taste the Sacramental Wine The Deacon violently forc'd it down her Throat So it was also at Rome as appears from what Cornelius reports of his Antagonist Novatian that when he administer'd the Sacrament and divided and gave to each Man his part with his two Hands he held those of the Receiver saying to him Swear unto me by the Body and Blood of the Lord Jesus Christ that thou wilt never leave my Party to return to that of Cornelius so forcing the miserable Receiver instead of saying Amen to say I will not return to Cornelius § 7. As for the Posture of receiving at Alexandria the Custom was to stand at the Table and receive the Elements which may be supposed to have been 〈◊〉 this manner The Bread and Wine being consecrated the Communicants came up in order to the Communion Table and there standing received the Elements and then returned to their places again But whether this was universal I know not or whether any other postures were used I cannot determin only as for kneeling if the Sacrament was Celebrated on the Lords Day as usually it was or on any other Day between Easter and Whitsontide then no Church whatsoever kneeled for as Tertullian writes On the Lords Day we account it a
there to read of the Bishops of the Parish of Alexandria of the Parish of Ephesus of the Parish of Corinth of the Parish of Athens of the Parish of Carthage and so of the Bishops of the Parishes of several other Churches by that Term denoting the very same that we now call a Parish viz. a competent number of Christians dwelling near together having one Bishop Pastor or Minister set over them with whom they all met at one time to worship and serve God This may be evinc'd from the intent of the Word it self which signifies a Dwelling one by another as Neighbours do or an Habitation in one and the same place as the Church of Smirna writ to the Church that Parished in Philomelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Epistle of Clemens Romanus is to the Church of God Parishing at Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is dwelling or living in Philomilium and Corinth so that a Parish is the same with a Particular Church or a single Congregation which is yet more evident from a Passage in the Differtations of Apollonius against Alexander a Cataphrygian Heretick wherein it is said That because that Heretick had been a Robber therefore that Parish to which he belonged would not receive him that is that particular Church or Congregation to which he appertained excluded him from Communion because of his Depredations and Robberies so that a Parish and a Particular Church are Synonimous Terms signifying one and the same thing and consequently a Bishop having but one Parish under his Jurisdiction could extend his Government no farther than one single Congregation because a single Congregation and a Parish were all one of the same Bulk and Magnitude § 2. But that the Bishops Diocess exceeded not the Bounds of a modern Parish and was the same as in Name so also in Thing will appear from these following Observations as 1. All the People of a Diocess did every Sunday meet all together in one place to celebrate Divine Service Thus saith Justin Martyr On Sunday all Assemble together in one Place where the Bishop preaches and prays for as Ignatius writes Where the Bishop is there the People must be and there is a necessity that we do nothing without the Bishop since it is unlawful to do any thing without him for where the Pastour is there the 〈◊〉 ought to follow wherefore as Christ did nothing without the Father so do you nothing without the Bishop and Presbyters but assemble into the same place that you may have one Prayer one Supplication one Mind and one Hope for if the Prayer of one or two have so great a force how much more prevalent must that be which is made by the Bishop and the whole Church He then that doth not assemble together is proud and hath condemned himself For it is written God resisteth the proud Let us not therefore resist the Bishop that we may be subject to God So that these Passages clearly prove That all the Members of the Bishops Church assembled together in one place to send up their common Prayers to the Throne of Grace and to discharge those other Religious Duties which were incumbent on them which convincingly evidences the Bishops Church to be no bigger than our Parishes for if it had been bigger it would have been impossible that the Members thereof should have constantly assembled together in one place as we see here they did 2. The Bishop had but one Altar or Communion Table in his whole Diocess at which his whole Flock received the Sacrament from him There is but one Altar says Ignatius as there is but one Bishop At this Altar the Bishop administred the Sacrament to his whole Flock at one time So writes Cyprian We celebrate the Sacrament the whole Brotherhood being present And thus it was in Justin Martyr's Days The Bishop's whole Diocess met together on Sunday when the Bishop gave them the Eucharist and if any were absent he sent it to them by the Deacons Certainly that Diocess could not be large where all usually communicated at one time and the Deacons carried about the Consecrated Eucharist to those that were absent which would have been an endless and painful Task for the Deacons had their Bishoprick contained more Christians in it than one Congregation would have held Tertullian writes that in his Time and Country the Christians received the Sacrament of the Lord's Supper from the hands of the Bishop alone Now in those days and places they communicated at least three times a week viz. Wednesdays Fridays and Lord's Days which had been impossible to have been done if the Bishop had had Inspection over more than one Congregation as is obvious to every ones Reason for the Bishop being Finite and Corporeal as well as others could not be present in many places at once but must be confined to one determinated fixed place in which alone he could administer and dispense the Eucharist And for this Reason it is that Ignatius exhorts the Philadelphians to use the one 〈◊〉 that is not to leave the Bishop and communicate elsewhere but to partake of that single Eucharist which was administred by him For as he proceeds to say in the same place There is but one Body of our Lord Jesus Christ one Cup one Altar and one Bishop As there was but one Bishop in a Church so there was but one Altar a Bishop and an Altar being Correlates So that to set up another Altar was a Periphrasis of a Schismatick or of one that causelesly separated from his lawful Bishop and sat up another which was that they called Schism as we shall shew in its proper place Thus Cyprian describes a Schismatick as one that contemns his Bishop leaves the Ministers of God and dares to set up another Altar And particularly he brands Novatian as such an one because he erected a profane Altar that is an Altar in opposition to the Altar of Cornelius his lawful Bishop For as he saith in another place No man can regularly constitute a new Bishop or erect a new Altar besides the one Bishop and the one Altar For which Reason he calls the Altar that is erected by Schismaticks against the One Altar of their lawful Bishops A profane Altar Which agrees with that of Ignatius that He that is within the Altar is pure but he that does any thing without the Bishops Priests and Deacons is impure and as he says in another place Whosoever is without the Altar wants the Bread of God 3. The other Sacrament of Baptism was generally administred by the Bishops alone within their Respective Diocesses So saith Tertullian Before the Bishop we renounce the Devil and the World For as Cyprian says The Bishops ought only to baptize And to the same effect writes Fortunatus Bishop of Thucabori that our Lord Jesus Christ
could not be proved particularly that a Presbyter did discharge them yet it would be sufficient if we could prove that in the general a Presbyter could and did perform them all Now that a Presbyter could do so and consequently by the Bishop's permission did do so will appear from the Example of the great Saint Cyprian Bishop of Carthage who being exil'd from his Church writes a Letter to the Clergy thereof wherein he exhorts and begs them to discharge their own and his Office too that so nothing might be wanting either to Discipline or Diligence And much to the same Effect he thus writes them in another Letter Trusting therefore to your Kindness and Religion which I have abundantly experienced I exhort and command you by these Letters that in my stead you perform those Offices which the Ecclesiastical Dispensation requires And in a Letter written upon the same Occasion by the Clergy of the Church of Rome to the Clergy of the Church of Carthage we find these Words towards the beginning thereof And since it is incumbent upon us who are as it were Bishops to keep the Flock in the room of the Pastor If we shall be found negligent it shall be said unto us as it was said to our careless preceeding Bishops in Ezekiel 34. 3 4. That we looked not after that which was lost we did not correct him that wandered nor bound up him that was lame but we did eat their Milk and were covered with their Wooll So that the Presbyters were as it were Bishops that in the Bishop's Absence kept his Flock and in his stead performed all those Ecclesiastical Offices which were incumbent on him Now then if the Presbyters could supply the place of an Absent Bishop and in general discharge all those Offices to which a Bishop had been obliged if he had been present it naturally follows that the Presbyters could discharge every particular Act and Part thereof If I should say such an one has all the Senses of a Man and yet also assert that he cannot see I should be judged a Self-contradictor in that Assertion for in affirming that he had all the Human Senses I also affirmed that he saw because Seeing is one of those Senses For whatsoever is affirmed of an Universal is affirmed of every one of its Particulars So when the Fathers say that the Presbyters performed the whole Office of the Bishop it naturally ensues that they Confirmed Ordained Baptized c. because those are Particulars of that Universal But now from the whole we may collect a solid Argument for the Equality of Presbyters with Bishops as to Order for if a Presbyter did all a Bishop did what difference was there between them A Bishop preached baptized and confirmed so did a Presbyter A Bishop excommunicated absolved and ordained so did a Presbyter Whatever a Bishop did the same did a Presbyter the particular Acts of their Office was the same the only difference that was between them was in Degree but this proves there was none at all in Order 2. That Bishops and Presbyters were of the same Order appears also from that originally they had one and the same Name each of them being indifferently called Bishops or Presbyters Hence we read in the Sacred Writ of several Bishops in one particular Church as the Bishops of Ephesus and Philippi that is the Bishops and Presbyters of those Churches as they were afterwards distinctly called And Clemens Romanus sometimes mentions many Bishops in the Church of Corinth whom at other times he calls by the Name of Presbyters using those two Terms as Synonimous Titles and Appellations You have obeyed saith he those that were set over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Let us revere those that are set over us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the usual Titles of the Bishops and yet these in another place he calls Presbyters describing their Office by their sitting or presiding over us Wherefore he commands the Corinthians to be subject to their Presbyters and whom in one Line he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishops The second Line after he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyters So Polycarp exhorts the Philippians to be subject to their Presbyters and Deacons under the name of Presbyters including both Bishops and Priests as we now call them The first that expressed these Church-Officers by the distinct Terms of Bishops and Presbyters was Ignatius who lived in the beginning of the Second Century appropriating the Title of Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer to that Minister who was the more immediate Overseer and Governour of his Parish and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder or Presbyter to him who had no particular Care and Inspection of a Parish but was only an Assistant or Curate to a Bishop that had the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop denoting a Relation to a Flock or Cure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter signifying only a Power or an ability to take the Charge of such a Flock or Cure the former implying an actual discharge of the Office the latter a power so to do This Distinction of Titles arising from the difference of their Circumstances which we find first mentioned in Ignatius was generally followed by the succeeding Fathers who for the most part distinguish between Bishops and Presbyters though sometimes according to the primitive Usage they indifferently apply those Terms to each of those persons Thus on the one hand the Titles of Presbyters are given unto Bishops as Irenaeus in his Synodical Epistle twice calis Anicetus Pius Higynus Telesphorus and Xistus Bishops of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyters And those Bishops who derived their Succession immediately from the Apostles he calls the Presbyters in the Church and whom Clemens Alexandrinus in one Line calls the Bishop of a certain City not far from Ephesus a few Lines after he calls the Presbyter And on the other hand the Titles of Bishops are ascribed to Presbyters as one of the Discretive Appellations of a Bishop is Pastour Yet Cyprian also calls his Presbyters the Pastors of the Flock Another was that of President or one set over the People Yet Cyprian also calls his Presbyters Presidents or set over the People The Bishops were also called Rectors or Rulers So Origen calls the Presbyters the Governours of the People And we find both Bishops and Presbyters included under the common Name of Presidents or Prelates by St. Cyprian in this his Exhortation to Pomponius And if all must observe the Divine Discipline how much more must the Presidents and Deacons do it who by their Conversation and Manners must yield a good Example to others Now if the same Appellation of a thing be a good Proof for the Identity of its Nature then Bishops and Presbyters must be of the same Order because they had the same Names and Titles
loud sounding Cymbals by which the Tongue is to be understood which sounds or speaks through the knocking or coition of the Lips § 9. When the Singing of Psalms was ended then succeeded the Preaching of the Word So writes Tertullian Scriptures are read Psalms sung and then Sermons pronounced As for the Subject of the Preacher's Sermon it was usually a Commentary or Explication of the Lessons that were just before read So it was in the Time and Country of Justin Martyr who writes that when the Reader had ended the Bishop made a Sermon by way of Instruction and Exhortation to the Imitation of those excellent things which had been read Whence Origen calls their Sermons Explanations of the Lessons And such Explanations are all his Sermons or Homilies as whosoever reads them will easily see and he himself intimates as much in several of them As for the Length of their Sermons they usually preach'd an Hour as Origen complains of his abundance of Matter that if he should throughly handle every part of it it would require not only the one Hour of their Assembly but several Therefore when the Lessons were long and copious which sometimes consisted of several Chapters as the Lesson which was the Subject of Origen's 15th Homily on Jeremiah reached from the 15th Chapter and 10th Verse to the 17th Chapter and 5th Verse The Preacher passed over some of the Matter unmentioned and handled the most important or the most curious part therein Thus in the beginning of a Sermon of Origen's we find that the Chapters that were read were the 25 26 27 and 28th Chapters of the first Book of Samuel which he complains were too large and 〈◊〉 to be all handled at once and therefore he would only discourse of the 28th Chapter touching the Witch of Endor and those things related there 〈◊〉 her § 10. As for the manner of their Sermons we may observe this Method in those of Origen's that he first began with a short 〈◊〉 and then explained Verse after Verse or Sentence after Sentence 〈◊〉 the Natural and Literal Signification of the Words and then the Spiritualized or Mystical meaning of them and concluded with a suitable Application of all either by way of Exhortation to Piety and Vertue or by way of Dehortation from Vice and Impiety Always accommodating their Discourses to the Capacities of their Hearers Is their Auditors were prudent and understanding then they scrupled not to treat of the profound Mysteries of the Gospel but if they had attained no great measure of Knowledge and had need of Milk as the Apostle stiles it then they concealed from them those deep and recondite Points § 11. As for the Preacher himself it was usually the Bishop of the Parish So saith 〈◊〉 Martyr The Bishop Preaches by way of Instruction and Exhortation to the Imitation of those excellent things which we Or else he desired a Presbyter or some other fit Person to preach in his room without his Consent it had been Schism and Violence in any Person whatsoever to have usurped his Chair but with his Permission any Clergyman or Layman might Preach in his Pulpit Now that Clergymen Preach'd no one will question though it will be doubted whether Laymen did But that they did so appears from a memorable History concerning Origen who going from Alexandria into Palestina by the Desire of the Bishops of that Country publickly Preach'd in the Church and expounded the Holy Scriptures although he was not yet in Holy Orders At which Action when Demetrius Bishop of Alexandria was offended Alexander Bishop of Jerusalem and Theoctistus of Caesarea writ to him in defence of it as follows Whereas you write in your Letter that it was never before seen or done That Laymen should preach in the presence of Bishops therein you wander from the Truth for wheresoever any are found that are fit to profit the Brethren the Holy Bishops of their own accord ask them to Preach unto the People So Evelpis was desired by Neon Bishop of Laranda and Paulinus by Celsus of Iconium and Theodorus by Atticus of Synnada our most blessed Brethren and it is credible that this is likewise done in other Places though we know it not But yet though Laymen Preach'd it was not every one that did so but only those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to prosit the Brethren and though they were never so fit yet they did not irregularly or disorderly run about a Preaching or discharge that Sacred Office till they were desired by the Bishop of a Parish to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but stayed for the Permission and Approbation of such an one for without that their Sermons and Discourses would have been but so many Acts of Schism and Faction CHAP. II. § 1. After Preaching all the Congregation rose up to joyn in Publick Prayers § 2. They prayed towards the East Their Reasons for that Custom § 3. They lifted up their Hands and Eyes towards Heaven § 4. Whether the Minister that Officiated wore a Surplice and therein of Ministers Habits § 5. Whether they Sung their Prayers and whether they used Responsals § 6. Of prescribed Liturgies The Lord's Prayer not always but commonly used by them § 7. To the Lord's Prayer they added other Prayers of their own Choice or Invention proved so to have been § 8. Whether their Prayers were divided into several Collects § 1. AS soon as the Sermon was ended then all the Congregation rose up to present their Common and Publick Prayers unto Almighty God as Justin Martyr writes that when the Preacher had finished his Discourse They all rose up and offered their Prayers unto God Standing being the usual Posture of Praying at least the constant one on Sundays on which Day they esteemed it a Sin to kneel whence the Preacher frequently concluded his Sermon with an Exhortation to his Auditors to stand up and pray to God as we find it more than once in the Conclusion of Origen's Sermons as Wherefore standing up let us beg help from God that we may be blessed in Jesus Christ to whom be Glory for ever and ever Amen And wherefore rising up let us pray to God that we may be made worthy of Jesus Christ to whom be Glory and Dominion for ever and ever Amen And again Standing up let us offer Sacrifices to the Father through Christ who is the Propitiation for our Sins to whom be Glory and Dominion for ever and ever Amen § 2. Accordingly the whole Congregation stood up and turned their Faces towards the East it being their Custom and Manner to pray towards that Quarter as Tertullian writes We pray towards the East Now the Reasons that I meet with for this Usage may be reduced to these Three or Four I. Out of Respect and Reverence to their Lord and Master Jesus Christ they prayed towards the East because the East is a
this Enquiry with an earnest Perswasion to Peace Vnity and Moderation § 1. HAving in the precedent Chapters enquired into the several Parts of Divine Worship and the Circumstances thereof I now come to close up all with a brief Appendix concerning Rites and Ceremonies by which I mean two different things By Rites I understand such Actions as have an 〈◊〉 Relation to the Circumstances or manner of Worship As for Instance The Sacrament was to be received in one manner or other but whether from the Bishop or Deacon that was the Rite Lent was to be observed a certain space of Time but whether One Day or Two Days or Three Days that was the Rite thereof So that Rites 〈◊〉 necessary Concomitants of the Circumstances of Divine Worship Appendages to them or if you rather please you may call them Circumstances themselves By Ceremonies I mean such Actions as have no regard either to the Manner or Circumstances of Divine Worship but the Acts thereof may be performed without them as for instance In some Churches they gave to Persons when they were baptized Milk and Hony And Before they prayed they washed their Hands Now both these Actions I call Ceremonies because they were not necessary to the Discharge of those Acts of Divine Worship unto which they were affixed but those Acts might be performed without them as Baptism might be entirely administred without the Ceremony of giving Milk and Hony and Prayers might be presented without washing of Hands Now having explained what I intend by those two Terms of Rites and Ceremonies let us in the next place consider the Practice of the Primitive Church with reference thereunto And first for Ceremonies § 2. It is apparent that there were many of that kind crept into the Church of whom we may say that from the beginning they were not so For when the Quire of the Apostles was dead till which time as Hegesippus writes the Church remained a pure and unspotted Virgin then the Church was gradually 〈◊〉 and corrupted as in her Doctrin so also in her Worship an Infinity of Ceremonies by degrees insensibly sliding in very many of which were introduced within my limited time as the eating of Milk Hony after Baptism the abstaining from Baths the Week after the washing of their Hands before Prayer their sitting after Prayer and many other such like which through various ways and means winded themselves into the Church as some came in through Custom and Tradition one eminent Man perhaps invented and practised a certain Action which he used himself as Judging it fit and proper to stir up his Devotion and Affection others being led by his Example performed the same and others again imitated them and so one followed another till at length the Action became a Tradition and Custom after which manner those Ceremonies were introduced of tasting Milk and Hony after Baptism of abstaining from the Baths the whole ensuing Week of not kneeling on the Lords Day and the space between Easter and Whitsuntide of the Signing of themselves with the Sign of the Cross in all their Actions and Conversations concerning which and the like Tertullian writes That there was no Law in Scripture for them but that Tradition was their Author and Custom their Confirmer Of which Custom we may say what Tertullian says of Custom in general that commonly Custom takes its rise from Ignorance and Simplicity which by Succession is corroborated into use and so vindicated against the Truth But our Lord Christ hath called himself Truth and not Custom wherefore if Christ was always and before all then Truth was first and ancientest it is not so much Novelty as Verity that confutes Hereticks Whatsoever is against the Truth is Heresie although it be an old Custom Others again were introduced through a wrong Exposition or Misunderstanding of the Scripture so were their Exorcisms before Baptism and their Unctions after Baptism as in their proper places hath been already shewn Finally Others crept in through their Dwelling amongst the Pagans who in their ordinary Conversations used an Infinity of Superstitions and many of those Pagans when they were converted to the Saving Faith Christianiz'd some of their innocent former Ceremonies as they esteemed them to be either 〈◊〉 them deceut and proper to stir up their Devotion or likely to gain over more Heathens who were offended at the plainness and nakedness of the Christian Worship of which sort were their washing of Honds before Prayer their sitting after Prayer and such like Concerning which Tertullian affirms that they were practised by the Heathens So that by these and such like Methods it was that so many Ceremonies imperceptibly slid into the Ancient Church of some of which Tertullian gives this severe Censure That they are deservedly to be condemned as vain because they are done without the Authority of any Precept either of our Lord or of his Apostles that they are not Religious but Superstitius affected and constrained curious rather than reasonable and to be abstained from because Heathenish § 3. As for the Rites and Customs of the Primitive Church these were indifferent and arbitrary all Churches being left to their own Freedom and Liberty to follow their peculiar Customs and Usages or to embrace those of others if they pleased from whence it is that we find such a variety of Methods in their Divine Services many of which 〈◊〉 be observed in the precedent part of this Discourse as some received the Lords Supper at one time others at another Some Churches received the Elements from the Hands of the Bishop others from the Hands of the Deacons some made a Collection before the Sacrament others after some kept Lent one Day some two days and others exactly forty Hours some celebrated Easter on the same Day with the Jewish Passover others the Lords Day after and so in many other things one Church differed from another as Firmilian writes that at Rome they did not observe the same Day of Easter nor many other Customs which were practised at Jerusalem and so in most Provinces many Rites were varied according to the Diversities of Names and Places So that every Church followed its own particular Customs although different from those of its Neighbours it being nothing necessary to the Unity of the Church to have an Uniformity of Rites for according to Firmilian the Unity of the Church consisted in an unanimity of Faith and Truth not in an Uniformity of Modes and Customs for on the contrary the Diversity of them as Irenaeus speaks with reference to the Fast of Lent did commend and set forth the Vnity of the Faith Hence every Church peaceably followed her own Customs without obliging any other Churches to observe the same or being obliged by them to observe the Rites that they used yet still maintaining a loving Correspondence and mutual Concord each with other as Firmilian writes that in most Provinces
we have Love one to another We may talk what we please of Religion and profess what we list the Word of God is plain that whosoever hath not Love and Charity is no Christian but to allude to that of Christ John 10. 1. He is a Thief and a Robber he hath not the Spirit of God abiding and dwelling in him for The Fruit of the Spirit is Love Joy Peace Long suffering Gentleness Goodness Faith Meekness Temperance And The Wisdom from above is peaceable gentle and easie to be entreated full of mercy and good Fruit. So that the very Soul and Spirit of Christianity consists in Unity Love and Amity Wherefore let my Intreaties be prevalent with you to endeavour for a mutual Compliance and Comprehension as you have any Regard to the Honour of God and the Credit of Religion as you would hinder the Growth of Damnable Errors and abominable Debaucheries and do what in you lies to prevent the Ruin and Damnation of Multitudes of poor Souls nay as you would secure your own Salvation and be able with Confidence to appear at the dreadful and impartial day of Judgment let me conjure you in the Name of God to love one another with a pure Heart forvently to follow after Righteousness Godliness Faith Love Patience Meekness to forget and pardon all former Injuries and Affronts doing nothing for the time to come through Strife or Vain-Glory but in lowliness of Mind each esteeming others better than themselves doing all things without Murmurings or Disputings avoiding all foolish and unlearned Questions knowing that they do but gender Strifes behaving your selves like the Servants of the Lord who must not strive but be gentle unto all Men apt to teach patient mutually complying with each other doing all things unto Edification labouring after Peace and Unity that so we may at length with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ. And for the Accomplishment of this blessed and glorious Design let us above all things avoid Pride and Vain-glory which as it is to be feared hath had no small share both in the causing and increasing of our Divisions We have been so stiff and self-conceited and stood so much upon the pitiful Punctilio's of Honour that we have refused to condescend to one another or to join in a way of Comprehension or mutual Relaxation which seems to be the only way left for Union and Agreement if ever we hope or intend to have it Wherefore let me address my self unto you in the Words of the Reverend and Moderate Bishop Hall Men Brethren and Fathers help for Gods sake put to your Hands to the Quenching of this common Flame the one side by Humility and Obedience the other by Compassion both by Prayers and Tears And as he so let me beg for Peace as for Life by your Filial Piety to the Church of God whose Ruins follow upon our Divisions by your Love of God's Truth by the Graces of that one blessed Spirit whereby we are all informed and quickened by the precious Blood of that Son of God which was shed for our Redemption be inclined to Peace and Love and though our Brains be different yet let our Hearts be one Let us all endeavonr by a Compliance and a Comprehension to promote Love and Charity Peace and Unity that so being Children of Peace and obedient Subjects of the Prince of Peace the God of Peace may Bless us with Peace Quiet and Serenity here and at the end of our Days receive us into his Eternal Peace and everlasting Rest which God of his infinite Mercy grant may be the Portion of us all through the Merits of his only Son our Lord and Saviour Jesus Christ. Amen and Amen POSTCRIPT BEcause some Practises and Customs mentioned in the precedent Treatise were not from the first Plantation of Christianity but were afterwards introduced and others might not be universal but only followed in some particular Churches it will not be unnecessary to add a Table of the Names Age and Country of those Fathers and of their Contemporaries who have been cited by us that so we may guess at the time when such Customs were brought in and know the Places where they were chiefly practised Names Countries Age. Several Synods held in Africa between Anno Christi 250 260. Alexander Bishop of Jerusalem Anno 228 Anonymus apud Euseb. lib. 5. cap. 16. p. 182. Lesser Asia 170 Anicetus Bishop of Rome 154 The Synodical Letter of the Council of Antioch held Anno 265 Apollinaris Bishop of 〈◊〉 in Lesser Asia 170 Apollonius  200 Asturius Palastina 260 Aurelius Carthage 〈◊〉 Artemon  196 Babylas Bishop of Antioch 246 Saint Barnabas  50 Basilides the Heretick Alexandria 134 Basilides a Bishop in Spain 258 Celerinus Carthage 253 Letters of the Clergy of Rome to the Clergy of Carthage writ between Anno 250 〈◊〉 Clemens Bishop of Rome 70 Clemens of Alexandria 204 Cornelius Bishop of Rome 252 Crescens Bishop of Certa in Africa 258 Cyprian Bishop of Carthage 250 Dionysius Bishop of Corinth 172 Dionysius Bishop of Alexandria 260 Eusebius a Deacon of Alexandria 259 Fabianus Bishop of Rome Anno 236 Firmilian Bishop of Caesarea in Cap padoeia 250 Fortunatus a Schismatic in Africa 255 Fortunatus Bishop of Thucabori in Africa 258 Gregory Bishop of Neoearsarea 250 Ignatius Bishop of Antioch 109 Irenaeus Bishop of Lyons 184 Justin Martyr Samaria 155 Lucius Bishop of Thebeste in Africa 258 Names Countries Age. A Letter of the Churches of Lyons and Vienne to the Churches of Asia Anno 177 Minucius Felix Rome 230 Martialis a Bishop in Spain 258 Natalis Rome 210 Nemesianus Bishop of Thubunic in Africa 258 Novatian Rome 252 Origen a Presbyter of Alexandria 230 Palmas Bishop of Amastris in Pontus 196 Paulus Samosatenus Bp. of Antioch 265 Plinius an Heathen  110 Polycarpus Bishop of Smirna 140 Polycrates Bishop of Ephesus 196 Pontius a Deacon of Carthage 260 Privatus Bishop of Lambese in Africa 254 Sabinus Bishop of Emerita in Spain 258 Sedatus Bishop of Turbo in Africa 258 Secundinus Bishop of Carpis in Africa 258 An Epistle of the Church of Smirna to the Church of Philomilium 168 Stephen Bishop of Rome 258 Tatianus Syria 180 Tertullian a Presbyter of Carthage 200 Theoctistus Bishop of Caesarea in Palaestina 228 Theophilus Bishop of Caesarea in Palaestina 196 Victor Bishop of Rome 196 Victorinus Petavionensis Hungary 290 Vincentius Bishop of 〈◊〉 in Africa 258 Zoticus Bishop of Comane in Lesser Asia 168 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stromat lib. 2. p. 263. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 2. p. 34. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 1. cap. 3. p. 36. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Euseb lib. 6. c. 25. p. 226. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Eus. l. 4. c. 15. p. 131. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistad Herm. apud Euseb.
this Chapter and his Gospel with saying that when the Apostles went 〈◊〉 and Preached the Lord 〈◊〉 with them and confirmed the Word with Signs following So that these were extraordinary Actions 〈◊〉 promised to the 〈◊〉 and first 〈◊〉 of the Faith of Christ. But now it is evident from the forementioned Determination of Vincentius Bishop of 〈◊〉 that in his Age they apprehended them to be like Baptism ordinary and standing Administrations in the Church and so 〈◊〉 in the Sense of the fore-cited Text introduced for an ordinary and constant Practice that which was promised by Christ for an extraordinary and miraculous Gift Christ promised his 〈◊〉 the miraculous Power of casting Devils out of Bodies possessed by them But these Fathers understood this Promise of the common Spiritual Effects of the Gospel which where it is believingly received delivers that Person from the Desusion and Dominion of the Devil under which we all naturally are being by Nature Children of Wrath and for the Declaration of this invisible Freedom and Deliverance which they all thought to be in 〈◊〉 〈◊〉 Baptism they made use of this external Sign of Exorcism just before Baptism to declare thereby that now the unclean Devil with all his Power and Tyranny was cast out of that Person who was now going in and by 〈◊〉 to be 〈◊〉 to the Service of a 〈◊〉 Master viz. of the Blessed Trinity Father Son and Holy Ghost God blessed for evermore § 3. When 〈◊〉 was 〈◊〉 then came Baptism its self and the Person being ready to be Baptized the Minister by Prayer 〈◊〉 the Water for that use because it was not any Water but only that Water as Sedatus Bishop of Turbo writes which is sanctified in the Church by the Prayers of the Minister that 〈◊〉 away Sin It is true indeed as Tertullian writes That any Waters 〈◊〉 Sacramentum sanctificationis consequuntur 〈◊〉 〈◊〉 supervenit 〈◊〉 statim 〈◊〉 de Coelis Baptism p. 598. may be applyed to that use but then God must be first Invocated and then the Holy Ghost presently comes down from Heaven moves upon them and 〈◊〉 them 〈◊〉 saith Cyprian The Water must be first 〈◊〉 and sanctified by the Priest that by its washing it may wash away the Sins of Man that is Baptized § 4. The Water being Consecrated the Person was then Baptized in the Name of the Father of the Son and of the Holy Ghost So writes Justin 〈◊〉 They are baptized in the Name of God the Father Lord of all and of our Saviour Jesus Christ and of the Holy Ghost For as Clemens 〈◊〉 says The baptized Person by this Dedication to the Blessed Trinity is delivered from the corrupt Trinity viz. The Devil the World and the Flesh and is now Sealed by the Father Son and Holy Ghost This Baptizing in the Name of Trinity Origen terms The Invocation of the Adorable Trinity § 5. As for the 〈◊〉 of Water employed in Baptism that is whether they 〈◊〉 or dipped to me it seems evident that their 〈◊〉 Custom was 〈◊〉 〈◊〉 or dip the whole Body When St. Barnabas describes a baptized Person by his going down into the Water We go down saith he into the Water full of Sin and Filth but we ascend with Fruit and Benefit in our Hearts And so Tertullian represents baptized Persons as entred into the Water And as let down into the Water And Justin Martyr describes the same by being washed in Water and calls the place where they are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing-place or a Bath whence 〈◊〉 〈◊〉 against the Baptism of Hereticks condemns it as carnal and as being upon that account no 〈◊〉 different from the Baptism or washing of the Jews which they used as a common and ordinary Bath to wash away the 〈◊〉 of their Bodies § 6. But though Immersion was their usual Custom yet Perfusion or Sprinkling was not accounted unlawful but in cases of necessity that was used as in Clinic Baptism which was when sick Persons whose Deaths they apprehended were Baptized in their Beds as 〈◊〉 being sick and 〈◊〉 Death as was 〈◊〉 was Baptized in his 〈◊〉 〈◊〉 Perfusion or Pouring on of Water It is true indeed this Baptism was not generally esteemed as perfect as the more solemn Baptism for which Reason it was a Custom in some Churches not to advance any to Clerical Orders who had been 〈◊〉 Baptized an Instance whereof we have in the Church of Rome where the Ordination of Novatian to be a Presbyter was opposed by all the Clergy and by many of the 〈◊〉 as unlawful because of his Clinic Perfusion But yet that they held it not altogether or absolutely unlawful to be done appears from that on the Intreaties of the Bishop they consented that he should be ordained as he accordingly was And Cyprian in a set Discourse on this Subject declares that he thought this Baptism to be as perfect and 〈◊〉 as that done more solemnly by Immersion for when one Magnus writ to him 〈◊〉 his Opinion whether those were 〈◊〉 baptized who through their 〈◊〉 were 〈◊〉 〈◊〉 but only perfused or aspers'd he 〈◊〉 Nos quantum concipit mediocritas nostra 〈◊〉 in nullo mutilari 〈◊〉 posse divina beneficia nec minus aliquid illic posse contingere ubi plena tota 〈◊〉 dantis sumentis accipitur quod de divinis muneribus hauritur Neque enim sic in Sacramento Salutari delictorum contagia ut in lavacro carnali seculari 〈◊〉 cutis corporis 〈◊〉 ut aphronitris 〈◊〉 quoque adjumentis Solio Piscina opus fit quibus ablui mundari corpusculum 〈◊〉 Aliter pectus credentis abluitur aliter mens hominis per fidei merita mundatur In Sacramentis 〈◊〉 necessitate cogente Deo indulgentiam suam 〈◊〉 totum 〈◊〉 〈◊〉 Divina compendia Nec quemquam movere debet quod 〈◊〉 〈◊〉 persundi videantur aegri cum gratiam dominicam 〈◊〉 quando 〈◊〉 〈◊〉 per Ezechielem 〈◊〉 〈◊〉 〈◊〉 aspergam super vos aquam 〈◊〉 mundabi mini ab omnibus 〈◊〉 〈◊〉 ab omnibus 〈◊〉 〈◊〉 vos dabo vobis cor novum Spiritum novum dabo in vobis Item in Numeris homo qui 〈◊〉 immundus usque ad 〈◊〉 hic 〈◊〉 dietertio die septimo mundus erit si 〈◊〉 non suerit purificatus die tertio die septimo non erit mundus exterminabitur anima illa de Israel quoniam aqua aspersionis non est super eum sparsa Et iterum locutus est Dominus ad Moysen dicens accipe 〈◊〉 de 〈◊〉 〈◊〉 Israel 〈◊〉 〈◊〉 ita 〈◊〉 〈◊〉 purificationem 〈◊〉 〈◊〉 〈◊〉 aqua purificationis iterum aqua aspersionis purificatio est Unde 〈◊〉 〈◊〉 quoque aquae 〈◊〉 〈◊〉 lavacri obtinere quando haec in ecclesia 〈◊〉 ubi sit dantis accipientis 〈◊〉 integra stare omnia