The Ancient Way of Completing Church Members, Treatise (1 of 3)

The Ancient Way of Completing Church Members · Treatise (1 of 3)

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.

p. 2Impoſition of hands, was Simpliciſſimus ritus, a moſt Simple rite made uſe of under both the Old and New Teſtament,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 p. 3of 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 quàm anteà animatus; ob intervonientem manuum impoſitionem, quae non in ne fuit gratiae coeleſts foreign 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.

p. 44. 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: Ʋt 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 ſi…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 p. 5the laying on of the hands of the Presbytery. Piſrat. & Cornel. lapid in loc.foreign i.e. Donum, facultatem, munus d…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 impone…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, p. 6wherein 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 ancient Inſtitution of the Fathers, That any one, who in hereſie is baptized in the name of the Trinity, when he returns to the holy Church, is recalled into the boſome of the mother the Church, either by the Unction of Chryſme, or by Impoſition of hands, or by the only profeſſion of the Faith. The great conteſt and controverſie here-about, that fell out beteen the famous Cyprian Biſhop of Carthage with the African Biſhops, and Stephen Biſhop of Rome, and thoſe that joyned with him, is notoriouſly known. The one, viz. Cyprian maintaining that ſuch as were baptized by Hereticks upon their return to the Church, were to be received by Rebaptization; but the other, only by Impoſition of hands.

That which is the ſubject of this Exercitation, is Impoſition of hands in Confirmation: which from the matter, after ſome while, made uſe of therein, is by ancients frequently, if not moſtly, cal'd by the name of Unction or Chryſme, wherewith the confirmed were wont to be anointed. But here we are to take notice, that the Unction which they ſpeak of, was twofold, p. 7which are to be diſtinguiſhed for the better underſtanding of them. 1.aaAnd followed Abrenunciation and Exorciſm; Ʋbi Pontifex tradit hominem ſacerdotibus, toto corpore (tanquam athletam) inungendum. Arcopagit. de Eccleſ. hierarch. cap. 2. §. 7. That which immediately preceded Baptiſm. 2. That which followed for the moſt part immediately after Baptiſm.bbAnd was only the anointing of the fore-head. And of both theſe, mention is made by Juſtine Martyr; or whoever was the Author of thoſe queſtions propounded to the Orthodox:Quaeſt. 137. Qui fit (inquit) ut primùm ungamur …leo, deinde peractis in lavacro mo imentis illis, unguento poſteà conſignemur? How is it, ſaith he, that firſt we are anointed with oil, then Baptiſm being performed. we are afterward ſigned with oil? Somewhat this way ſeem to ſound the words of Tertullian; Caro ab…uitur, ut anima Emaculetur; Lib. de Reſur. rect.caro ungitur, ut anima conſecretur; caro ſignatur, ut anima muniatur; caro manus impoſitione adumbratur, us anima Spiritu illuminerur. The body or fleſh is waſhed, that the ſoul may be cleanſed; the body is anointed, that the ſoul may be conſecrated; the body is ſigned, that the ſoul may be fenced; the body is ſhadowed by the Impoſition of the hand, that the ſoul by the Spirit may be inlightned.

Of this Impoſition of hands, Confirmation or Unction (for all three names are given to the ſame thing) that I may ſpeak the more clearly and diſtinctly, we are to know, That in the Primitive times among thoſe that were of and belonging to the Church, were ſuch as were cald and commonly known by the name of Catechumens, p. 8being the loweſt rank or claſſis, and as it were the ſeed-plot and nurſery of the Church. And of theſe there were two ſorts:

1. Such as being heathens and infidels by birth, yet by ſome means or other began to reliſh and imbrace the Chriſtian Religion. And let it not ſeem ſtrange, that I inſert theſe into the number of ſuch as are within the Church, ſeeing they are in ſome ſort truly ſo, and were ſo accounted of; the Church taking cognizance and care of them, yea and making ſome ſuitable proviſion for them as ſuch. Thus that inquiſitive Antiquary Albaſpinaeus: Obſervat. lib. 2. cap. 3.Inter caeteros ritus, quibus olim formabantur Catechumeni, minutis quibuſdam Sacramentis utebatur Eccleſia, non ſolùm ut myſteriorum rudes euchariſtiae Paulatim aſſueſcerent; ſed etiam ut vitae Chriſtianae ſemina, quae in ipſâ auditione animis combiberant, horum Sacramentorum uſu foverent. Nam quamvis corporis Chriſti perfecta illi & omnino formata membra non erant, ut cunque tamen ei adhaerebant, Chriſtianitatiſque Spiritum quodammodò ducere incipiebant. Among other ceremonies, by which of old the Catechumens were formed, the Church did uſe certain minute Sacraments, not only by little and little to accuſtome them to the Euchariſt, who were ignorant of thoſe myſteries; but alſo, that the ſeeds of Chriſtian life, which by hearing they had drank into their hearts, might be cheriſhed by the uſe of theſe Sacraments. For although they were not perfect and altogether formed members of the body of Chriſt, yet however they did adhere to it, and began after a p. 9ſort to draw the breath of Chriſtianity. Among thoſe minute Sacraments, I conceive, were their foreign, or hallowed bread,Fruſta panis benedicti. which was diſtributed to theſe as well as to ſuch as were abſent from the aſſemblies: Thus that excellently learned Caſaubon, Exercitat. 16 §. 33.a man eminently skilful in Antiquity. Dabantur, inquit, eaedem eulogiae & Catechumenis, qui jus ſumendae euchariſtiae non habebant. Itaque hoc erat illis loco Sacramenti: atque adeò Sacramentum quoddam hoc illis er at: Ita diſertè appellat Auguſtinus, laxiore videlicet notione, quia precibus ſanctificabatur. Ac propterèa panem illum vocarunt etiam foreign, quoniam locum obtinebat foreign. i. e. Euchariſtiae. So alſo our learned Dr. Field, Of the Church lib. 1. cap. 12.Theſe, ſaith he, are in viſtibulo pietatis, like children formed and faſhioned in the womb, though not yet brought forth: Theſe are within, as the Apoſtle ſpeaketh, 1 Cor. 5.12. though not by that ſolemn outward and Sacramental admiſſion which they do deſire, yet in deſire purpoſe & preparation fitting them unto it.In Tertul, de paenitent. In notis. in diſput. Taborit. Homil. ad Baptizandos, tom. 5 Rhenanus therefore calls them Tirones fidei Chriſtianae: and ſaith Lydius, Erant quaſi hoſpites & vicini fidelium. Chryſoſtome ſtiles them brethren. O quam dulcis, inquit, iſt a fratrum caterva convenit? O quàm Suavis dilectiſſimorum caetus inſpicitur fratres enim vos & ante dolores partus nomina: & ante cognationis affectionem, vocabulo charitatis appello. Epiſt. 155 Loc. Theolog. tom. 3. de Eccleſia.Auguſtine alſo writing to Martianus a Chatecumen, gives him the title of fratrem in Chriſto dilectiſſimum, a moſt beloved brother in Chriſt. Gerard by divers arguments proves them to be believers, and therefore of p. 10the Church. Yea, ſome of them laying down their lives for the faith of Chriſt, were inrolled and counted in the number of Martyrs: Two ſuch came out of the School of Origen▪ Euſeb. Hiſt. lib. 6. cap. 3.viz. Heraclides and R…ais a woman; in whom Baptiſmus ſanguini…, ſerved in the ſtead, and ſupplyed the want of Baptiſmus flumi…is. In a word, theſe ſeem to be like one ſort of Proſelytes among the Jew, to wit, thoſe who were known by the name of Pro…el…ae poriae, the Proſelyte or ſtranger of or within the gate.Weems Synagog. l. 1. c…6. §. 4 Strangers they were by birth and religion, but not affection. They were ſuffered to live among the Jews, being therefore called incoloe or inquilini, inhabitants; but neither were they circumciſed nor conformed themſelves to Moſaical Rites and Ordinances,Goodwins Moſes and Aaron, l. 1. c. 6. only they were tyed to the obedience of thoſe commandments, which among the Hebrew Doctors go under the name of Noahs ſeven Commandments; viz.

1. To renounce Idols and all idolatrous worſhip.

2. To worſhip the true God, under which is Contained the keeping of the Sabbath.

3. To commit no murther.

4. Not to he…d filed with fornication or other unclean conjunction.

5. Not to commit theft and robbery.

6. To adminiſter juſtice, and puniſh malefactors.

7. Not to eat the fleſh with the blood, or a member taken from any beaſt alive.

p. 11Theſe though they came not into the Temple, yet were they admitted to the worſhip of God (entring only into the uttermoſt Court,Mead. Dlatrib. in Acts 17.4.Acts 17:4 called Atrium gentium) and the hope of the life to come: Quicunque (ſaith Maimonides) haec ſeptem praecept a exequenda ſuſceperit, ecce is eſt ex Pijs gentium mundi, habetque partem in ſaeculo futuro: Whoever would undertake to obſerve theſe ſeven Praecepts, behold he is of the pious of the Gentiles of the world, and hath hope in the world to come. And theſe this Ingenious Author, Mr. Mead conceives to be meant by the foreign Devout, or worſhipping Gentiles, ſo often mentioned in the Acts of the Apoſtles,Acts 10.2 & 13.16.Acts 10:2Acts 13:16 who are there ſometimes alſo ſtiled foreign, men fearing God.

Step. 1.This firſt ſort of Catechumens in order to their admiſſion into the Church, and enjoyment of full memberſhip, proceeded by theſe Steps or degrees.

1. They ſubmitted themſelves unto teaching and inſtruction, being Catechized (from whence they had the name of Catechumens) in the Principles of the Doctrine of Chriſt; a ſummary whereof is laid down by the Apoſtle, in Heb. 6.1.Cyprian Epiſt. 24. Pamel. in Annotat. Rhenan in Tertul. de pudicit. They had therefore a ſpecial Officer in the Church, choſen and appointed unto this work, known by the name of Catechiſt: and ſuch were thoſe famous men, Pantaenus, Clemens his Scholar, and Origen his; the Maſter and the Scholar thus ſucceeding one another in the famous and flouriſhing School of Alexandria. They had a place aſſigned for this work,Bin. concil. tom. 6. concil. Conſtant. 4. which therefore was called by the name of Catechumenium. p. 12To theſe Catechiſts they gave diligent ear, duly attending upon their Lectures, wherein they were inſtructed both in faith and manners;Lydius in notis ut ſuprà. and from hence were they called Audientes, or Auditores by the Latines, as Catechumens by the Greeks, for the ſame reaſon.

2. They deſired Baptiſm,Step. 2. having been ſufficiently inſtructed in the Myſteries of the Faith; and from that time they were intituled Competentes, becauſe they did joyn together in the requeſt of Baptiſm: Being uſually many of them, becauſe only two ſolemn dayes or times in the year, were appointed for the adminiſtration of this Ordinance unto them, viz. Paſche or Eaſter, and Pentecoſt, called dies Baptiſmatum. and the number of theſe Competentes,In Heb. 6.2. So alſo Primaſius dixit Baptiſmata efferri provarietat accipientium. Setm. 116. Rhenan. in Terrul. de Coron. Milit. Ludius in notis ejuſdem. C…ran. Epitom.Heb 6:2 Bez… makes to be the ground of the Apoſtles Plural expreſſion, Baptiſmatum, not Baptiſmi Doctrinae. Competentes (inquit Auguſtinus) xihil aliud intelligi poſſunt niſi ſimul petentes: The name imports no other thing then ſuch as ask together. They alſo then gave in their names, and came under a ſtrict, even a ſevenfold examination, leaſt any root of bitterneſſe ſhould remain in them undiſcovered, that ſo holy things might not be given to dogs. It was therefore decreed in the fourth Council of Carthage, cap. 85. Baptizandi nomen ſuum dent, & diu ſub abſtinentiâ vini & carnium, ac manus Impoſitione, crebrâ examinatione Baptiſmum percipiant. Let ſuch as are to be baptized give up their names and after long abſtinence p. 13from Wine and Fleſh, and impoſition of hands, and often examination, let them receive Baptiſm.

3. Theſe thus prepared and qualified were admitted unto Baptiſm,Step. 3. by the participation of which Ordinance, they made a further progreſſe and entrance into the Church; being now no longer in the Porch only, but got over the threſhold; not gueſts and neighbours only, as before, but Denizons, and fellow-Citizens with the Saints, and of the houſhold of God; being owned for ſuch, and having their names inrolled among the Servants of Chriſt.Epheſ. 2.19.Eph 2:19 They are now aſcended unto that rank known by the name of the Baptizati, Baptiſmus vocatur foreign Juſt. Mart. Videtur Originem ducere ab Heb. 6.4. (ubi Syrus interpres vertit, Baptizari) quia in Baptiſmo Initiatus eruitur de poteſtare tenebrarum Franciſ. Scorſi notae in Theophanis Homil. 21. §. 8. Expoſit, in Johan tractat. 11. Ibid.Heb 6:4and Illuminati; being before ſtiled Baptizandi, and Illuminandi. Now are they Initiati, and enjoy greater priviledges then before; this among the reſt, that the Myſteries of the Sacraments are more clearly revealed and communicated to them; which were concealed from, or obſcurely ſpoken of before the Catechumens; ſo that they were ignorant of them. Interrogemus Catechumenum; manducas carnem Filii hominis, & bibis ſanguinem Filii hominis? (inquit Aug.) neſcit quid dicimus. Aske a Catechumen; Doſt thou eat the Fleſh, & drink the Blood of the Son of man? he knows not what we ſay. Again, Neſciunt Catechumeni, quid accipiunt Chriſtiani, the Catechumens know not what Chriſtians do receive. I could ſay (ſaith Cyril of Alexandria) much more hereof (viz. of the Sacrm. of baptiſm) Nihil reverer ur non Initia…orum aures, Contra Julian lib. 7.were it not that I fear the ears of thē that are not Initiated. So alſo p. 14Chryſoſtome: Cupio ſunè (inquit) clarè proferre verba, In 1 Corinth. 15.29. Apud Priſcos Judaeos triplex fuit ratio Divinas literas interpretandi. 1. Dicitur foreign,quod eſt, foreign, auditio, cum Hiſtoricum ſenſum exponimus. 2. Vocatur foreign,ſive extenſio; cum Hiſtoricum ſententiam myſticâ expoſitione, dilatarans. 3. Eſt foreign,parabolica Caninius in commentar.1 Cor 15:29ſed propter non initiatos non audeo: nam hi difficiliorem nobis Interpretationem reddunt; cogunt enim aut non clare dicere nos, aut myſteria vulgare. Dicam tamen, ſed quantum fieri poteſt adumbrare. Truly (ſaith he) I deſire to ſpeak plainly, but dare not becauſe of the Non-Initi…ti. For theſe render the Interpretation more difficult to us; for they conſtrain us either not to ſpeak clearly, or to divulge the myſteries:Caſaub. exercit. 16. §. 43. (viz. of Baptiſm) yet will I ſpeak, but as obſcurely as I can. This they did for theſe three 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 p. 15Church, 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 foreign 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.Sir 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 Ʋnctione de Priſtinâ Diſciplinâ, quâ ungi oleo de cornu in Sacerdoti… ſolebant. Next (ſaith he) coming forth out of the laver p. 16we 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. Ʋnctio) eſt adeò remota a Sacramentis novi Teſtamenti, In Bellar. enervit. tom. 3. lib. 3 …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, quàm Baptiſmum p. 17conferre 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 foreign, unguenti conſummans Ʋnctio, 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 p. 18this 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 Ʋnctione 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 this grace was vouchſafed you, you were not properly worthy of that name, but going on, ye have proceeded ſo far as to be made Chriſtians. So that till this were done, ſomething was thought wanting to the complement of a Chriſtian. Again, nunc apud nos, Epiſt. 73. l. 8.inquit Cyprianus, qui in Eccleſiâ Baptizantur, praepoſitis Eccleſiae offeruntur, ut per noſtram orationem ac manus impoſitionem Spiritum ſanctum conſequantur, & ſignaculo dominico conſummentur. To this day with us, ſaith Cyprian, ſuch as are baptized in the Church, are offered to the overſeers of the Church, that by our prayer and Impoſition of hands they may receive the holy Ghoſt, and p. 19be conſummate by the Lords ſeal. Alſo the ſame Father in another place to the ſame purpoſe;Epiſt. 72. Sec. 1. Tum demum plenè ſanctificari & eſſe Filii Dei poſſunt, ſi Sacramento utroque naſcantur, then at length are perſons fully ſanctified, and may be the ſons of God, if they be born of both the ſacraments; meaning Baptiſm and Unction, or Impoſition of hands; which latter he calls a Sacrament in a larger ſenſe, being taken pro ritu Sacro, for a Sacred rite: or becauſe uſually it was conjunct with Baptiſm. And thus is the ſame Author to be underſtood, where he ſpeaks of the neceſſity of Confirmation:Rivet. controver. tom. 2. p. 56 Signa cum ad res Divinas pertinent, Sacramenta appellantus. Aug. Ʋngi quoque, inquit, neceſſe eſt eum, qui baptizatus ſit, ut accepto Chryſmate, eſſe Ʋnctus Dei (i. e. perfectè Chriſtianus) & habere in ſe gratiam Chriſtipoſſit. It is alſo neceſſary (ſaith he) for him that is baptized, to be anointed, that the Chryſme being received,Epiſt. 70. Sec. 3. he may be the anointed of God, (i. e. perfectly a Chriſtian) and have in him the grace of Chriſt. For ſo Petrus de Aliaco ſhews his meaning to be:Altenſtaig. in Vocabular. Adulto eſt neceſſaria, ſic quòd non contemnat, alias non eſt plenus Chriſtianus. Its neceſſary for the adult, ſo far that he contemn it not, otherwiſe he is not a full Chriſtian. Which is alſo the ſence of that canon of the Council of Laodicea: Oportet Baptizatos poſt Baptiſmum percipere Chryſma coelefte, & regni Chriſti fieri ſeu invenivi participes. The baptized ought after Baptiſm to receive the heavenly Chryſme, and be made partakers of the Kingdom of Chriſt. And of thoſe words of Hierom, Chriſtianum nomen, regni quoque & principatus Dei honorem in perceptione p. 20matis ſive per SanctiChryſmatis Ʋnctionem (viz.In Thren. 2. inchoativè by the one, and perfectivè by the other quoad Eccleſiam) ſuſcepimus & habuimus: Aliter (inquit Clemens Romanus) perfectus Chriſtianus eſſe nequaquam poterit, In Conſtitut.ſedere inter perfectus. Otherwiſe a perſon cannot be a perfect Chriſtian, nor ſit among thoſe that are perfect. And being thus interpreted, that paſſage of Albaſpinaeus may be paſſable, wherein purgation of the ſoul from the filth of ſin (viz. Sacramentaliter) is aſcribed to Baptiſm, and ornation or the beautifying thereof with grace, unto confirmation: Quemadmodum (inquit) Baptiſmi aquis traduces & originales noxe deterguntur;Obſervat. lib. 1. cap. 25. ita pretioſo Spiritus ſancti oleo & unguento, animae, quae in Baptiſmo emerſit deterſa & candida, coeleſtibus donis variiſque beneficiis veſtitur & ornatur: In this conſtruction, it will not be ſo injurious to baptiſm (wherein Chriſt is put on in both reſpects, as Rom 6) as otherwiſe it would be; if we underſtand the latter of the augmentation of grace, or confirmation therein: and alſo of their being inveſted with all the priviledges of Church-members who are confirmed.

And that by Perfection is meant no other ther, then their right to, and enjoyment of thoſe priviledges, eſpecially the Lords Supper, will appear from the following paſſages (to which many more of the like nature, if need were, might be added). The myſtery of Chryſme, (ſaith Dionyſius Areopagita, De Eccleſ. Hierarch. cap. 14.foreignor the book bearing his name) eſt Euchariſtiae co-ordinatum, & di…itur foreign, quòd reipſâ conſecret & conſummet. p. 21Ibidem cap. 2. Contempſ. 3. Sect. 8.Againe, Poſt Ʋnctionem confirmationis, eum qui initiatus eſt (i. e. Baptizat us) Pontifex ad Sanctiſſimam Euchariſtiam vocat, & Myſteriorum perficiendi vim habencium, communionem illi tradit. After the Unction of Confirmation, the Biſhop calls him that is baptized unto the holy Euchariſt, and delivers to him the communion of thoſe myſteries that have the force of perfection. Hence Corderius in his Annotations upon him, reckoning up the twelve Ceremonies obſerved about Baptiſm, makes theſe the two laſt of them; viz. the anointing with Chryſme, and (as the conſequent thereof) that thereby the Biſhop did declare the perſon anointed or confirmed to be capable of the Euchariſt; and then were they held compleat. Clear and full for this, are thoſe words of Albaſpinaeus in his Notes upon the Canons of the Council of Eliberis. Can. 77. Et tanquam faſtigium imponere.Conſirmatio (inquit) extremam quaſi manum perfectioni addere videbatur; quâ quis Chriſtiani nominis & Euchariſtiae ſumptione dignus putaret ur. Qui igitur non eſſet confirmatus, Euchariſtiâ non donabatur; quam qui nondum eſſet aſſecultus, nequa ſanctus, neque juſtus, aut fidelis nominabatur; quòd Euchariſtia extremus eſſet actus formaque Chriſtiani heminis. Confirmation (ſaith he) ſeemed to give as it were the laſt ſtroke to perfection, and to lay on the top-ſtone, by which a perſon was accounted worthy the name of Chriſtian, and the participation of the Euchariſt. He therefore that was not Confirmed, was not entituled or admitted to the Euchariſt; which who ſo had not as yet attained, p. 22was ſtiled neither Holy, nor Juſt, or faithful; becauſe the Euchariſt was the laſt or utmoſt act and form of a Chriſtian man. So alſo did the Waldenſes account of it.Apolog. cap. de Baptiſmo. Confirmatione protinùs data plena authoritas & jus corpori Chriſti & ſanguini cum omnibus fidelibus Communicandi. By confirmation is forthwith given full authority and right of communicating in the body and blood of Chriſt with all the faithful. Well then might they be eſteemed imperfect, that were not inveſted with this priviledg.

After this manner, ſuch as had imbraced the Goſpel, and after profeſſion of their Faith had been baptized, were completed and perfected by Confirmation: Wherein by prayer, with Impoſition of hands (to which was added in proceſſe of time, anointing with Oil or Chryſm) the Lord was earneſtly calld upon by the Church for increaſe of grace, and their eſtabliſhment in the faith which they had profeſſed; And they declared to be ſuch as had a right unto and were capable of the Lords Supper, the higheſt myſtery of Chriſtianity, to the participation whereof, none were admitted, but only ſuch as were judged meet for it;Albaſp. obſer. li. …. cap. 25. viz. eos, qui multò anteà morum & probitatis ſuae ſpecimen exhibuiſſent, quique ſe ita fidos probaſſent, ut tutò eis myſteria divulgari poſſent: Thoſe, who ſome good while before had given proof of their manners and godlineſs, and who had approved themſelves ſo faithful that the myſteries might ſafely be divulged to them.

And now are they advanced to the higheſt Claſſis or rank within the Church,Sep. 5. being in p. 23the number of theſe who were called Fideles, or faithful; who were ſuch as had been admitted to, and actually partakers of the Lords Supper; for ſo that diligent ſearcher into Antiquity, Albaspinaeus: Baptiſmus & Confirmatio per Euchariſtiam proficiunter. Non enim illa perfectè tradita cenſebantur, niſi acceſſerit Euchariſtia, quaſi caeterorum conſummatio. Caſaub. exercitat. 16. §. 30. Euchariſtia per excellentiam dicitur communio, quia huncmodum Chriſtus inſtituit longè efficaciſſimum, perficiendae unionis quam arctiſſimae interſeſe & membra ſua. Ibid. Item, Euchariſtia eſt perfectio, quia conjunction noſtrae cum Chriſto veluti colophonem imponit. Ibid. §. 48. foreign ſacrorum maximorum contemplatio.Ii ſclùm (inquit) cenſebantur & appellabantur Fideles, non qui Baptizati aut confirmati, ſed qui duobus iſtis Sacramentis muniti, inſuper Euchariſtae Sacris donarentur & participaſſent. Thoſe only (ſaith he) were accounted and called faithful, not who were baptized or Confirmed only, but who being prepared by theſe two Sacraments, over and above, were entituled unto, and had been partakers of the holy Euchariſt. Hence as baptiſm was termed foreign, or Initiation; and Confirmation foreign, or perfection: So was the Euchariſt, foreign the moſt perfecting of all the holy myſteries,Heinſius in Annotat. in Clemen. Alex. Exercitat. 16 Sect. 43. and foreign that which perfected all the reſt: Alſo foreign, Sacrorum omnium plena participatio, the plenary participation of all the ſacred myſteries. For For to be epopta, valet cognitione rerum Divinarum & Sacramentorum perceptione eſſe per fectum: Nihil enim ulteriùs fuit. Imports thus much, to be perfect through the knowledg of divine things, and the participation of the Sacram…nts. Thus the excellently learned Caſaubon.

The ſecond ſort of Catechumens (and they are the only ſort to be found now amongſt us) p. 24were the children of believers. Duo erant Catechumenorum ordines, In Heb. 6.2Heb 6:2(inquit Calvinus) viz. extranei & liberi fidelium; there were two ſorts of Catechumens (ſaith Calvin) viz ſtrangers, or ſuch as were heathen by birth, and the children of believers; and both theſe were under the charge of the Catechiſts; Qui Chriſtianae pietatis praecepta aut pueris aut adultis ethnic is tradiderunt. Cent. Magd. 3 cap. 7. de Scholis.Whoſe office it was to deliver the precepts of Chriſtian piety, either to the children (viz. of believers) or adult Ethnicks: which children had in their infancy been baptized, becauſe born of parents within the viſible Church, and actually members of it; to whom belongs this great and gracious priviledge, to have their ſeed as well as themſelves to be accounted within the covenant, holy in oppoſition to common or unclean,1 Cor. 7.14. Ezra 9.2 Mal. 3.15.1 Cor 7:14Ezra 9:2Mal 3:15 and ſuch as God owns for his; for which cauſe they are ſtiled a holy ſeed, yea, a ſeed of God.

Theſe being grown up to years of diſcretion, were alſo to come under the rite of Confirmation,Gratia corporis Chriſti, illis ſolis danda eſt qui jam per baptiſmum facti ſunt filii Dei & per manus impoſitionem. Chryſoſtom aut author imperfect operis, in Mat. homil. 17. Contr. tom. 2. before they could be admitted unto the Lords Supper, or full memberſhip, and therefore (as the former) were Chriſtians and Church-members in compleat, not injoying other priviledges. They were as the nurſery of the Church, carefully to be trained up in the knowledge of the principles of Religion, reſpecting both faith and manners: and this not only by their parents, but afterward together with the the other Catechumens, by the Catechiſts: Sedebant (inquit Rivetus) inter Catechumenos: They ſate (ſaith Rivet) among the Catechumens: p. 25and that ſo long,Calvin. Inſtit. l. 4. c. 19. Sec. 4. donec ritè fidei myſteriis inſtituti poterant fidei confeſſionem coram Epiſcopo ac populo edere, till being well inſtructed in the myſteries of the Faith, they were able to make confeſſion thereof before the Biſhop and the people. So that they were at the time of their being Competentees in reference to the Lords Supper (as the former ſort of Catechumens in reference to Baptiſm) to give the Church an account of their Faith and manner of life (which was inquired into) to their ſatisfaction in both; and ſo, (and not elſe) were by confirmation to be owned and received as full members of the Church, and to enjoy all the priviledges of ſuch, particularly as the chief (as among the Jews praecipuus honos Paſchae habitus eſt, Sigon, de repub heb. l. 3. c. 9the Paſſeover was chiefly had in honour) admiſſion unto the Lords Table. And 'tis both requiſite and rational that ſo it ſhould be: For

1. Whereas, in their infancy and minority they were conſidered in, and as parts of their parents, and ſo by vertue of their parents memberſhip injoyed the Ordinance of Baptiſm, and that regularly, according to the word. So being grown up to maturity and ripeneſſe of years, they are now to be looked upon, and conſidered in themſelves, and no longer as in their parents, in reference to the injoyment of any further Church-priviledge; and therefore as being in a capacity ſo to do, they ought now to take hold of the Covenant for themſelves, they are to render a perſonal account of their Faith, and to give their conſent to the terms of the Covenant p. 26that ſo they may be admitted into the fellowſhip of the Church, as perſons diſtinct and upon their own account.

2. In their receiving the Ordinance of Baptiſm; they were meerly paſſive (nor is activity a neceſſary qualification of the ſubject, requiſite in all perſons to be admitted thereunto, but only in ſubjecto capaci) the memberſhip of their parents, and their bringing and offering them up unto the Lord, being ſufficient to their enjoyment of it. But now, as to their admiſſion to the Lords Supper, and the intituling of them to all other priviledges of full members, neceſſary it is that they be active, becauſe to the right receiving and improvement of them, perſonal Faith and other graces muſt be exerciſed. That therefore the Church may be ſatisfied concerning their meetneſs for ſuch a ſtate, and particularly for the Participation of the Lords Supper; needful it is that they come under examination, and make ſome ſuch declaration of the work of God upon them, as may be a ſufficient ground to the Church for their proceeding, in the admiſſion of them to the actual enjoyment of that and all other priviledges, as full members; which is the thing that is done in Confirmation.

And as this is a Laudable and neceſſary courſe to be taken for the right admiſſion of perſons unto full memberſhip; ſo doth it appear to have been the practice of the Church of Chriſt in all ages (though corruptions have invaded this as well as other uſages, yea ſo overgrown it, as to the true Primitive Notion, Nature and p. 27End, or Uſe of it, it hath lain hid, and been unknown for many Centuries of years together) and to have ſome probable ground in the Scripture, both which I ſhall endeavour in ſome meaſure to make good.

1. A probable ground hereof in the Scripture we have, in Heb. 6.2. of the Doctrine of Baptiſms, and laying on of hands: Where this is made one of the Principles of the Doctrine of Chriſt; viz. The Doctrine of laying on of hands. Where firſt, its place is to be obſerved; viz. next after Baptiſm; being as it were an Appendix thereof, for the moſt part immediately following it in ſuch adult as were baptized, and the next priviledge of the Church that ſuch did enjoy, as had been baptized in infancy.

2. I find it by the beſt Interpreters uſually underſtood of one or more of three particulars, that Impoſition of hands had relation unto.

1. Of the Extraordinary gifts of the Holy Ghoſt, which were conferred at firſt upon many new converts, by the laying on of the hands of the Apoſtles: whereof mention is made in the book of the Acts.Act. 8.17, &c.Acts 8:17

2. Of the Officers of the Church, who were Ordained and ſet apart unto their offices by prayer and Impoſition of hands. Thus Paraeus, Initiatis erat doctrina de donis Spiritualibus & Miniſterio Eccleſiae. In Heb. 6.1Heb 6:1It was an Initial Doctrine concerning Spiritual gifts and the miniſtry of the Church.In Bell. Enerv. Per Impoſitionem manuum (inquit Ameſius) miniſterium totum intelligitur: By Impoſition of hands is meant the whole Miniſtry.

p. 283. Of the Confirmation of ſuch as had been baptized, who before the Church made a profeſſion of their Faith; the adult before Baptiſm,In loc the infant baptized before Confirmation. So Piſcator underſtands thoſe words, of the time when thoſe other named Fundamentals were publickly profeſſed; viz. at baptiſm, by ſuch as were baptized, being adult; and at their Confirmation, by ſuch as had been baptized in their infancy. Paraeus alſo mentions this, as by ſome thought to be the meaning of this place. Beza conceives theſe words to contain in them the heads of the Catechiſm which was wont to be delivered and taught unto thoſe that were to be Baptized or Confirmed. Impoſitio manuum (inquit Rivetus) cujus mentio fit. In Cont. tom. 2Heb. 6.2. Referenda eſt ad ſolennem Baptizatorum benedictionem, quae a paſtoribus ſolebat fieri, eos in Chriſtianiſmi vocatione confirmantibus. Impoſition of hands, whereof mention is made, Heb. 6.2. is to be referred unto the ſolemn benediction of the baptized, which was uſed to be performed by the Paſtours, confirming them in the calling of Chriſtianity. So alſo the Doctors of Leyden. In Synop. diſp. 47.Referter impoſitio manuum, Heb. 6.2. ad curam illam Eccleſiae priſcae, quâ pueri eruditi in Doctrinâ Catecheticâ, priuſquam admitterentur ad coenae participationem, Eceleſiae ſiſtebantur, de fide ſuâ reſponſuri; & precibus deo commendabantur, adjecto ritu manuum impoſitionis, qui geſtus erat orantium & benedicentium, Impoſition of hands, ſpoken of, Heb. 6.2. is referr'd unto that care of the ancient Church, whereby children that p. 29were inſtructed in the Doctrine of Catechiſm, before they were admitted to the Participation of the Lords Supper, were preſented to the Church, to give an account of their Faith, and were by Prayer commended unto God, to which was added the rite of Impoſition of hands, being the geſture of ſuch as Pray and Bleſs.In loc. Anſelme thus expounds it: Impoſitionis manuum, nempe, Epilcoporum in Confirmatione neophytorum. Of Impoſition of hands; to wit, of the Biſhops in the Confirmation of young converts. Calvin alſo gives this only as the chief thing intended by the Apoſtle in this place; from whence he draws this remarkable inference, wherein he plainly declares his apprehenſions concerning the Original and Antiquity of this Practiſe in the Church of Chriſt. Hic unus locus (inquit) abunde teſtatur, hujus ceremoniae Originem fluxiſſe ab Apoſtolis; quae tamen poſteà in ſuperſtitionem verſa fuit; ut mundus ſemper ferè ab optimis inſtitutis ad corruptelas degenerat—quam ob rem hodiè retinenda pura inſtitutio eſt, Superſtitio autem corrigenda. This one Place (ſaith he) doth abundantly teſtifie that the Original of this Ceremony did flow from the Apoſtles, which yet afterward was turned into a Superſtition: as the world almoſt alwayes doth from the beſt Inſtitutions degenerate into corruptions— Wherefore to this day the Pure Inſtitution ought to be retained, but the Superſtition to be corrected. Here then we ſee, that in the Judgement of this excellent and incomparable man, Impoſition of hands for the Confirmation of p. 30ſuch as had been baptized, is of no leſſe then Apoſtolical Inſtitution, and of no later date, which ought ſtill to be practiſed in the Churches of Chriſt. To which add Hyperius, qui intelligit, Heb. 6.2. de impoſitione manuum, quae fiebat & in Confirmatione eorum qui jam erant Baptizati, & rectè inſtituti, ut acciperent Spiritum ſanctum, & de Ordinatione. He underſtands Heb. 6.2. of Impoſition of hands, which was made uſe of, both in the Corfirmation of thoſe that had been baptized and rightly inſtructed, that they might receive the Holy Ghoſt. And of Ordination, Illyricus alſo, in Heb. 6.2. Credo, inquit, etiam ſic eſſe in Primitivâ Eccleſiâ, tyrones ex Catechumenis transferre inter maturiores auditores, ut jam eis fas eſſet communicare tanquam dijadicatis & probatis. I believe, ſaith he, that ſo it was in the Primitive Church, to transfer young ones from the Catechumens among the more mature Auditors; that now it might be lawful for them to Communicate, as having been tryed and approved. I ſhall cloſe the poſitions of this Text, with that of the learned and godly Mr. Deering, in his Lectures upon part of this Epiſtle: which is full to our purpoſe. Impoſition of hands, ſaith he, was a ſolemn Ceremony uſed with Prayer, in which it was declared, that the parties were accepted of God into his Church, according to the faith of Chriſt, which they then profeſſed —. This which this day ought to be practiſed as a thing very profitable in the Church of God, is miſerably defaced by the Papiſts; for where it was in the Church of God an uſe, that Chriſtian p. 31children ſhould be taught the Principles of Faith, which when they had well learned then in the open Congregation, with prayer and laying on of hands on their heads, they were declared to be received as partakers of the graces and Sacraments of the Church, &c.

By theſe, and other Expoſitors that might be added, is this place of Scripture underſtood in part at leaſt of Impoſition of hands in Confirmation; which therefore, in their apprehenſions is warranted by it, as a Doctrine fundamental that ought to be known by all (unleſſe it be underſtood of the time when the Fundamentals there mentioned, were to be profeſſed) and a thing practiſed by, and taking its riſe from the very Apoſtles themſelves.

2. It was accordingly received by the Church and continued in the following ages, though by degrees it came to be corrupted, and much changed from its Primitive uſe and end. Caſſander a moſt learned man,In Praefar. ad apparat. Lydius in not. in Diſput. Tab. In Conſultat. (even to admiration, ſaith our Montacute) ſo far skild and verſed in the Ancients, that he is blamed for having been two great an admirer of them, which hindred his progreſs in the knowledge and defence of the truth: He ſpeaking of Confirmation, aſſerts it, Semper in Eccleſiâ religioſiſſimè obſervatam fuiſſe: To have been alwayes moſt religiouſly obſerved in the Church. The Centuriſts alſo ſhew it to have been in uſe in all the ſucceding ages after the Apoſtles times, and do ſtill refer it unto, (as its proper place) and handle it in the chapter of the rites of baptiſm, becauſe it was uſually joyned with the Adminiſtration p. 32of that Sacrament to the Adult. Peruſe that head in the ſeveral Centuries, being for the moſt part the ſixth chapter. Probable it is, from hence, if not more, that it was derived from the Apoſtles, and had them for the Authors and Inſtitutors of it, according to that rule of Auguſtine, which more then once he makes uſe of againſt the Donatiſts.De Baptiſm. contra Donatiſt lib. 2. c. 7. & l. 4. c. 24. Quod univerſa tenet Eccleſia, nec concilius inſtitutum, ſed ſemper retentum eſt, (he pleads in the behalf of Infant-baptiſm) non niſi authoritate Apoſtolicâ traditum rectiſſimè creditur. That which the Univerſal Church holds, neither was inſtituted by Councils, but was alwayes retained; that is, moſt rightly believed to have been delivered by no other, then Apoſtolical authocity.

3. The Fathers frequently make mention of it, as a thing commonly known and practiſed in the Churches of Chriſt; but in ſpeaking hereof, they give it moſtly the name of Unction or Chryſme, which betimes (it ſeems) became, though corruptly, an addition both to Baptiſm and Confirmation.

And here I might aſcend almoſt as high as the Apoſtles times, if I judged the writings that go under the name of Dyoniſius Areopagita, Clemens Romanus, Scultets in Mecul. River erit. ſac. coci cenſur. patr.and the pretended Juſtine Martyr in quaeſt, ad orthodoxo… (of whom enough before) to be genuine. But that they are but counterfeits as to the name they bear,Perkins in prep…r…t, ad demonſt. problem. hath been ſuſſiciently evidenced by many learned men. Though yet that they are ancient it cannot be denyed; and for the firſt of them, he is dignified p. 33by Mr. Mead, Diatrib. in Zac. 4.10.with the Title of the Ancient and high foring (though counterfeit) Dionyſius: And ſtiled by the learned Caſaubon, Exercit. 16. § 43.Scriptor ſanè antiquiſſimus & eligantiſſimus: ſed quem, illum eſſe de quo habetur mentio in Actis, ſoli in hac luce literarum, imperiti, & cum graecae linguae tum Antiquitatis Eccleſiaſticae penitùs rudes, audent affirmare. I ſhall not repeat the forementioned paſſages out of Tertullian and Cyprian (whoſe worthy monuments may not unfitly be called, Sacra Eccleſiaſticae Antiquitatis ſcrinian) refer the Reader to the places where they have been already produced. To which add, Ambroſe, De Sacrament l. 3. c. 1.who having before ſpoken of Baptiſm, proceeds to Confirmation: Thus; Accipis, inquit, Myſterium, i. e. Vnguentum ſuprà caput. Quare ſuprà caput? Quia ſenſus ſapientis in capite ejus. Salomon ait, friget ſapientia ſine gratiâ. Sed ubi gratia acceperat ſapientiam, tunc opus ejus incipit eſſe perfectum. And not much after: Sequitur ſpirituale ſignaculum (Cyprian calls it ſignaculum dominicum, Cap. 2.Epiſt. 73. as hath been ſaid) quia poſt fontem ſupereſt, ut perfectio fiat: Quando ad invocationem Sacerdotis, Spiritus ſanctus infunditur. The ſpiritual Seal follows, becauſe it remains after Baptiſm; when at the invocation of the Prieſt, the Holy Spirit is infuſed. Hierom declares this to have been the practiſe of the Church:Adverſ. Euciſe, tom. 2. Vt ad eos qui longè in minoribus ur…ibus per Presbyteros & Diaconos baptizati …unt, Epiſcopus ad invocationem Spiritus ſan…ti manus impoſiturus excurrat. That unto thoſe who afar off in the leſſer Cities were baptized duplicate page p. 30duplicate page p. 31duplicate page p. 32duplicate page p. 33p. 34by the Presbyters and Deacons, the Biſhops ſhould go forth laying his hands upon them at the invocation of the Holy Ghoſt. The reaſon of the Biſhops going forth might be this; Baptiſm being uſually adminiſtred but twice a year; viz. at Paſche and Pentecoſt, (underſtand it of the unbaptized catechumens; for I ſuppoſe they delayed not the baptizing of the infants of believers,Epiſt. 59. as may be gathered from Cyprians Epiſtle unto Ridus) and that in the more eminent Cities and places, where the Biſhop did reſide; (where, and what time they were, if adult, confirmed alſo) in ſome caſes, as of dangerous ſickneſſe,Cyprian Epiſt. 26.§.10. &c. (which was the caſe of thoſe called Clinici,Baron ad an. 258.§.22. ſo named, becauſe being apprehended to be nigh unto death, they were bapcized in their beds) they might and did diſpenſe both with the time and place for their baptiſm;Lydius in notis in diſput. Tab. and the Biſhop afterward go out and confirm them in the villages where they lay, that they might not depart out of this life,Pereſ. de tradit. part. 3. without the benefit of this Ceremony. And ſo much the following words of Hierom ſeem to intimate.Loc. ſupra citat. Examen. concil trident. & Altar Damaſe. Alioqui, &c. lugendi ſunt, qui in viculis aut in caſtellis, aut in remotioribus locis baptizati, ante dormierunt, quàm ab Epiſcopo inviſerenter. Otherwiſe, they are lamented, who being baptized in villages, or in caſtles, or in more remote places, dyed before they could be viſited by the Biſhop. And in this interpretation of Hierom, I afterward found both Chemnitius and Didoclavius to agree with me. I ſhall conclude the teſtimonies of the ancients with that of Auguſtine (that I needleſſely heap not up p. 35inſtances in this kind) In hoc unguento (viz. that mentioned Pſ. 133.2.) Sacramentum Chryſmatis vult interpretari;Contra lit. Petilia. l. 2. c. 104. quod quidem in genere viſibilium ſignaculorum, ſacro ſanctum eſt, ſicut ipſe Baptiſmus. By this ointment he would underſtand the Sacrament of Chryſme, which indeed is holy in the rank of viſible Seals, as baptiſm it ſelf. Ita vocat (inquit Rivetus) & ſanctum dicit, Contro. tom. 2ut baptiſmum, quia ipſi erat annexum, non quòd exiſtimaret Chryſma Baptiſmo aequandum eſſe. He ſo calls it, and ſaith, that its holy as Baptiſme, becauſe it was annexed to it, not that he thought that Chryſme was to be equal'd with Baptiſm.

4. The Decrees and Canons of divers Councils, do alſo evidently declare, Confirmation to have been an ancient and general practice in the Churches of Chriſt. I ſhall content my ſelf with the mention only of two, which both preceded the firſt and moſt famous general Council of Nice. Bin. in notis in Concil. Laodic.In the Council of Laodicea in Phrigia Pacatiana held under Sylveſter the firſt of that name, Biſhop of Rome (antiquâ nobilitate celeberrimum, & graecorum atque latinorum, ſcriptis celebri memoriae commendatum, medio tempore inter Neo caeſarienſem & Nicaenam univerſalem celebratum) in the 48.Baron. an. 319. Caranz. Epir. Canon it was thus decreed. Oportet Baptizatos poſt baptiſmum ſacratiſſimum Chryſma percipere, & caeleſtis regni participes fieri. The baptized ought after baptiſm to receive the moſt ſacred Chryſm, and be made partakers of the heavenly kingdom. Or as another renders the Greek, thus, quòd oporter eos qui baptizantur, Bin. in Concil.poſt lavacrum p. 36chryſma Ecceſiae accipere, & regni Chriſti participes inveniri. Bin. in Concil.Alſo in the Council of Eliberis in Spaine: held anno 305. in two ſeveral Canons order is taken about Confirmation, as can. 38. thus:See here the meaning of Hieroms Excarrat Epiſcopus: ur ſupra. Peregrè navigantes, aut ſi Eccleſia in proximo non fuerit, poſſe fidelem (qui lavacrum ſuum integrum habet, nec ſit bigamus) baptizare in neceſſitate infirmitatis poſitum, catechumenum, ita ut, ſi ſupervixerit, ad Epiſcopum eum perducat, ut per manus Impoſitionem perfici poſſit. Or, ut per manus impoſitisnem perficere poſſit. Such as ſayl into ſtrange countries; or, if a Church be not neer at hand, a believer (if he have his baptiſm intire, and have not two wives) may baptize a Catechumen in caſe of neceſſity through ſickneſſe; but ſo, that if he recover, he being him to the Biſhop, that he may be perfected by impoſition of hands. Again:Can. 77. Si quis diaeconus regens plebem, ſine Presbytero vel Epiſcopo aliquos baptizaverit, Epiſcopus eos per benedictionem (intelligitur benedictio de ſacramento confirmationis) perficere debebit. Bin. in notis.Quòd ſi autem de ſaeculo receſſerit, ſub fide quâ quis crediderit, poterit eſſe juſtus. If any Deacon, governing the people, ſhall without a Presbyter or Biſhop baptize any, the Biſhop ought by bleſſing to perfect them (which bleſſing is meant of the Sacrament of Confirmation.) Now if ſuch a one ſhall before, depart out of this world, under or by the faith wherewith he believed, he may be juſt: the meaning of which latter clauſe (ſaith Albaſpinaeus) is this:Obſervat. lib. 1. …p. 25. Si quis evivis receſſerit, nondum confirmatus, is tamem inter ſanctos recenſeri p. 37potuiſſet. If any one departed out of this life before he was Confirmed, yet might he be numbred among the Saints.

5. This Doctrine and the practice of it, was received by the Waldenſes as an Apoſtolical inſtitution, who retained Confirmation for the ſubſtance of it, but removed the ſuperſtitious adhering to it; as appears from their apologies and ſeveral confeſſions of their faith, which through the clamours and importunate accuſations of their adverſaries,Joachim. Camerar. in Narrac. hoſtor. c. 6. they were even forced to publiſh for their own vindication. In their ſhort confeſſion which they ſent and exhibited unto Ʋladiſlaus King of Hungary, an. 1504.Ibid. Profeſt. ſidei Waldenſ. cap. de informat. They thus ſpeak of Confirmation: Fide ex divînis ſcripturis ſumptâ profitemur, temporibus Apoſtolorum iſtum obſervatum fuiſſe; quicunque in pubeſcentiae annis promiſſ a donorum Spiritus ſancti non acceperunt, hujuſmodi per orationem manuſqne Impoſitionem in fidei confirmationem ſuſcipiebant. Eadem quodque de Infantibus ſentimus; 'quicunque baptizatus ad veram acceſſerit fidem—talis ad Epiſcopum aut ſacerdotem duci ſtatuique debet; qui interrogatus de fidei veritatibus, praeceptiſque divinis ſimul que voluntate bonâ, intentione ſtabili, ac veritatis operibus, illa omniae ſic ſe habere fatendo teſtabitur; talis confirmaendus eſt, in ſpe veritatis conſecutae: Denique orationibus Eccleſiarum juvandus eſt, quatenùs ei incrementum munerum Spiritus ſancti ad ſtabilitatem militiamque fidei accedat. Manus poſtremò impoſitione ad firmanda promiſſa dei veritatiſque habitâ, in virtute nominis. Patris & Verbi p. 38ejus, Flatus quoque almi Eccleſiae ſocietur. We do profeſſe with a faith taken out of the divine Scriptures, that this was obſerved in the times of the Apoſtles: Whoſoever being come to ripeneſs of years, received not the promiſe of the gifts of the Holy Ghoſt, ſuch they did receive for the confirmation of their faith, by prayer and impoſition of hands. We think the ſame alſo of infants, whoſoever being baptized ſhall come to true faith, ſuch a one ought to be brought and preſented to the Biſhop or Miniſter, who being queſtioned concerning the truths of faith, and Divine precepts, as alſo of his good will, ſtable intention, and works of truth, confeſſing, ſhall teſtifie that all thoſe things are ſo; ſuch a one is to be confirmed in the hope of the truth he hath attained: Moreover, he is to be holpen by the prayers of the Churches, that he may have increaſes of the gifts of the Holy Ghoſt, to the Eſtabliſhment and Warfare of the Faith.

Laſtly, by Impoſition of hands for the confirming of the promiſes of God and the truth, in the power of the name of the father, and of his word, alſo of the holy Spirit, let him be joyned to the Church; viz. of the Adult, as a compleat member. After this manner among them, we ſee, that ſuch as having been baptized in their infancy, did afterward being grown up, believe, and make profeſſion of their faith, were by impoſition of hands joyned to the Church as compleat members. And with how much caution they did proceed in the admiſſion of ſuch as offered themſelves to full memberſhip p. 39and communion; viz. after the manifeſtation of their earneſt deſire thereof, the grounds of which deſire were carefully inquired into (as was the manner of the Jews in receiving a Proſelyte) alſo after very ſtrict examination, and an account given, both of their knowledge in the chief doctrines of Chriſtianity, and of their converſation and manner of life; and laſtly, after a ſerious and ſolemn proteſtation made of their purpoſe of perſeverance in both,Apolog. Walde. part 3. pag. 177. &c. is very notably and at large (too large here to tranſcribe) ſet down in their Apology following the Profeſſion of their Faith.

Yet once more they fully declare themſelves concerning this thing: their words are worthy the recital; which are theſe: Itaque (ſpeaking of children that had been baptized) cum ad annos diſcretionis pervenerint, Apolog. Waldenſ. part. 4.& rationem fidei ſuae jam intellexerint, ac Chriſtum jam ſeriò adamare caeperint: Ducimus ad eorum profeſſionem quaecunque parentum ſive compatrum opârâ, aut Eccleſiae Miniſterio adſecuti ſunt; ut ea omnia ipſimet ſuapte & liberrimè coram totâ Eccleſiâ ad ſuam ipſorum ſalutem, in celebratione ritus impoſitionis manuum profiteantur. Quo facto, fit illorum confirmatio Atque ibi protinùs datur illis plena authoritas ac jus corpore Chriſti & ſanguine cum omnibus fidelibus communicandi, in memoriam ac emnium bonorum nobis in Chriſto depoſitorum ac datorum participationem & fruitionem praeſentiſſimam, ad quod mox ab infantiâ vocati & oblati fuerant, & verbo Chriſti ac illis baptiſmo iſthaec jam ſibi promiſſa habuerunt, i. e. Therefore, when p. 40they come to years of diſcretion, and now underſtand the reaſon of their faith, and begin ſeriouſly to love Chriſt; we bring them to the profeſſion of thoſe things, whatſoever they have attained by the induſtry of their parents or God-fathers, or by the Miniſtry of the Church, that they themſelves may freely and of their own accord profeſs all thoſe things before the whole Church to their own ſalvation, in the celebration of the rite of Impoſition of hands; which being done, they are Confirmed. And then there is ſtraightway given unto them full power and authority to communicate in the body and blood of Chriſt, with all the faithful, in memorial, and preſent participation and injoyment of all thoſe good things which are depoſited and given to us in Chriſt, whereunto they had been called and offered immediately from their infancy, and had theſe things promiſed unto them by the word of Chriſt and baptiſm.

Lo here repreſented unto us a lively Scheme of Primitive Confirmation, recovered from the dark and duſt, by thoſe firſt reformers! wherein it evidently appears what thoughts they had of it, and how uſeful and neceſſary they judged it to be, as the only way whereby ſuch as were adult, ought to be admitted to full-memberſhip, and the actual enjoyment of all Church priviledges.

6. A Semblance hereof hath been found in the ſucceeding reformed Churches, though much differing from the Primitive practice, and too too complying with, and corformable (in p. 41ſome eſpecially) to that of the Romiſh Synagogue. Particularly, here in this Nation (ſo much the more to be wondred at, conſidering they had ſo excellent a preſident in theſe Waldenſes, from whence to have taken a pattern) among whom it was ſo far regarded, that even in the Liturgy care was taken, and an order preſcribed for the performance of it. Concerning it, we have this account given:In poli…iâ Eccleſ. Anglic. Confirmation ought to be obſerved; quia cum pueri ad maturiorem aetatem pervenerint, & didicerint quae & quanta ſuſceptores ipſorum nomine in Baptiſmo promiſerint; ipſi proprio ore, proprio conſenſu, publicè in conſpectu Eccleſiae, eadem agnoſcant & confirment; profiteanturque, ſe divinâ gratiâ adjuvante; conaturos ea omnia fideliter obſervare, quibus jam ſuis verbis, ſ…â confeſſione aſſenſerint. Becauſe when children come to riper age, and ſhall learn what, and how great things their undertakers did in their name promiſe in Baptiſm, they themſelves ſhould acknowledg, and confirm the ſame with their own mouth and conſent, publickly in the face of the Church; and withall, profeſſe, that through the help of Divine Grace, they would endeavour faithfully to obſerve all thoſe things, to which now with their own words and confeſſion, they gave aſſent. Again: Nemo ad ſacro ſanctam communionem priùs admittatur, quàm & Catechiſmum didicerit, & Confirmatus ſit. Let none be admitted to the holy Communion, before he hath learned the Catechiſm, and been Confirmed. Bona verba; here are good words; Surely they deemed it to be of p. 42ſome weight and conſequence: And yet, as uſed by them, 'twas little leſſe then ridiculous, a meer vain, and empty Ceremony; or, as the Saxon Churches truly term the Popiſh Sacrament of Confirmation,Harmon. conf. inanis umbra, an empty ſhadow:Diſp. 46. §. 4 and Hommius; inane hominum ſuperſtitioſorum commentum; a vain invention of ſuperſtitious men. But the Primitive practice herein, utilis conſuetudo & laudatiſſima, & Eccleſiae aedificationi, Sect. 2.(being indeed the only regular way of adding compleat and poliſh't ſtones unto this building) utiliſſima, quam in purum uſum reſtitutam optamus: A uſeful and moſt laudable cuſtome, and moſt profitable for the edification of the Church, which we wiſh were reſtored to its pure uſe. In this pious wiſh the reverend Calvin joyns with him:In Opuſcul. de Eccleſ. Reform. rat. Nos inquit, ejuſmodi ritum ubique reſtitutum meritò optaremus. We could deſervedly wiſh that ſuch a rite were every where reſtored. And again; Talem manuum Impoſitionem laudo, & reſtitutam hodiè in purum uſum velim. Such Impoſition of hands I commend,Inſtit. l. 4. c. 19. Sect. 4. and would that at this day it were reſtored unto its pure uſe.In Heb. 6.2.Heb 6:2 Bullinger alſo herein agrees with them: Ʋtinam haec, inquit, poſtliminio ad nos redeat manuum Impoſitio, ritus ſanctiſſimus, & utiliſſimus. Would to God this Impoſition of hands might return to us again: a moſt holy, and moſt profitable rite. Which deſires of theſe worthy men, do not, as I conceive, imply a total want and abſence of this cuſtome in the reformed Churches, but the imperfection of it, as to its due adminiſtration. For ſo the profeſſors p. 43of Theology at Leyden, In Synopſ. pur. Theolog. diſp. 47. Sect. 13.as the former uttered their wiſhes for its reſtitution, preſently add; Cujus ſubſtantia in Eccleſiis noſtris Religioſè ſervatur: The ſubſtance whereof is Religiouſly preſerved in our Churches. So alſo Dioclavius: In Eccleſiis reformatis adrem ipſam propiùs accedunt—& ubi quid deſideratur,Altar. Damaſc. reſtitui optamus. In the Reformed Churches they come nearer to this thing, and where any thing is wanting, we wiſh it reſtored. The reſtauration of it therefore to its right uſe, and Primitive purity being a thing ſo deſirable, plainly argues the need which the Church ſtands in of it, and the great beauty and benefit that would redound unto it thereby.

For this end, the corruptions adhering to it, through the iniquity of preceding ages, ſhould be ſearched out and examined, that upon tryal being found to be ſuch, they might be caſt off and rejected. So would the thing it ſelf appear in its own native colour and comlineſs. Thoſe of Popiſh confirmation (which comprehend alſo the Prelatical) may be reduced to theſe heads.

1. The Name: Being by thoſe of Rome called and accounted a Sacrament; but without any juſt ground at all: the definition of a Sacrament properly ſo called, not belonging to, nor agreeing with it, as Ameſius well ſhews.In Bellar. Enervat. cited in Altar. Damaſc. Yea, ſpalatenſis proves out of divers good Authors: Ceremoniam confirmandi veteri Eccleſia per plura ſaecula fuiſſe ceremonialem ritum Baptiſmi non peculiare per ſe ſacramentum. That the Ceremony of confirming in the ancient Church, p. 44was for many ages, a ceremonial Rite of Baptifm, not a peculiar Sacrament by it ſelf: Some of the ancients do indeed give it the name of a Sacrament, but then is the word to be underſtood in a larger ſenſe: Pro ſacro ritu aut ſigno, for a ſacred Rite or ſign: Or elſe is it to be conſidered as an Adjunct or Appendix to Baptiſm; being ſo far as it were a part of it, in the Primitive times, that it was accounted one with it:Panſtrat. de Sacrament. l. 4. c. 11. Sect. 3. tam certum eſt, (inquit Chamier) unum idemque ſacramentum fuiſſe reputatem, ut effecta baptiſmi & Chryſmatis promiſcuè deſcribuntur. So certain is it, that they were reputed one and the ſame Sacrament, that the effects of Baptiſme and Chriſme are promiſcuouſly deſcribed. No marvel is it then, that they who judged them to be the ſame thing, ſhould afford them the ſame name.

2. The Nature of it: Comprehending,

1. The Matter: Which among the Papiſts is annointing with Chriſme, a compound of Oil and Balſome,Bellar. tom. 2. conſecrated by the Biſhop: whereof there is no mention at all in the Scripture; in ſo much as ſome of their own, have been of opinion:River. Contro. tom. 2. Nec ab Apoſtolis, nec a Chriſto fuiſſe inſtitutum. That it was inſtituted neither by Chriſt, nor the Apoſtles; but that it had its original (as ſome ſay) from Calixtus Biſhop of Rome: Flores tempotum, cited in confeſ. Tabo. cap. 7.anno 218. Qui inſtituit confirmationem fieri cum Chryſmate, quae priùs fiebat cum manuum impoſitione ſine Chryſmate: Who ordained Confirmation to be performerd with Chryſme, which before was done p. 45with Impoſition of hands without Chryſme. And the beſt proof that Bellarmine brings for it,Tom. 2. is the authority and determination (being of no validity at all) of thoſe two novel councils, as he cals them; viz. of Florence, anno 1439.Geſner de conſil. and of Trent, 1546.

2. The Form: Which they make to lie in theſe words: Conſignote ſigno Crucis, Bellar. Ibid.& confirmo te Chryſmate, ſalutis, in nomine Patris & Filii & Spiritus Sancti. I ſign thee with the ſign of the Croſſe, and Confirm thee with the Chryſme of ſalvation, in the Name of the Father, and of the Son, and of the Holy Ghoſt. A meer humane invention and device, that hath not the leaſt ſhadow for it in the Scriputure, wherein, foreign quidem, concerning it is to be found: no, nor yet in the more ancient writers, (as Bellarmine himſelf confeſſeth) ſo that 'twas altogether unknown to the Primitive times and all true Antiquity; he is forced therefore to alledge in the defence of it, thoſe fond officialiſts, Alcuinus and Amalarius, who cite for the proof hereof an old muſty miſſall, known by the name of Ordo Romanus. And for the expreſſe form of words, he can carry it no higher then the forenamed Council of Florence. This therefore is but a late figment of Superſtitious men, and deſerves with ſcorn to be rejected.

3. The Adminiſtrator: Who muſt be a Biſhop at leaſt (for the credit of their Sacrament) to whom alone it properly belongs to Confirm,Bellar. tom. 2. and to none other. But how weak, yea, even blaſphemous his Arguments p. 46are for the proof hereof, is by Ameſius made evidently to appear. Ambition indeed ſeems to have been the ground of this reſtriction, as Hierom intimates,Adverſ. Lucif., where he tells us: In multis locis hoc factitatum fuiſſe ad honorem potiùs Sacerdotii, quam ad legis neceſſitatem. That this was in many places, done rather for the honour of the Prieſt-hood, rather then for the neceſſity of any Law requiring it.

4. The Subject, or perſon to be Confirmed: Which the Romaniſts will have to be not only ſuch as are adult, but alſo children in their infancy, before they come to the uſe of reaſon, and years of diſcretion. Plerique (ſaith Didoclavius, Altar. Damaſesſpeaking of thoſe of that party) cenſent expedire magis infantiae tempore; quia aetas infantilis non eſt capax fictionis, quâ effectus ſacramenti impediatur, & huic ſententiae favet antiquus uſus Eccleſiae. Many think it to be expedient rather in the time of infancy, becauſe the infant-age is not capable of fiction, whereby the effect of the Sacrament may be hindred; and the ancient uſe of the Church favours this Opinion:Sum. part. 3. q. 72. art. 8. Hoc Sacramentum (inquit Aquinas) debet omnibus exhiberi. This Sacrament ought to be given to all.Lib. de Sacram. Contarenus renders his reaſon for it. Thomas (inquit) putat hoc ſacramentum debere tribui etiam valdè infantibus quia ampliorem gratiam conſequuntur, & ideò ampliorem gloriam ſi deceſſerint: quem morem etiam nos ſervavimus, tanti viri authoritate nixi. Thomas (ſaith he) thinks that this ſacrament ought to be given even p. 47to very young infants, becauſe they obtain more grace, and therefore more glory if they die; which cuſtome we have kept, leaning upon the authority of ſo great a man. And indeed their practiſe is known to be accordingly; viz. to admit of all ſorts and ſizes, without conſideration of their meetneſs, either in reſpect of age, or qualification, in point of knowledg or converſation; herein croſſing both the practice of the Primitive Church, and the chief thing that confirmation was intended for. Which gave juſt occaſion to Pariſienſie to take up a complaint concerning this abuſe: Nihil amplius (inquit) honoris & reverentiae ei relictum videtur,De Sacram? Confirmar. niſi hoc ſolùm, quòd non ab aliis, quàm a ſummis Sacerdotibus, i. e. Epiſcopis dari ſeu miniſtrari per mittitur: Ita ut fides & reverentia hujus Sacramenti jam pro parte apud Chriſtianos periiſſe videtur, & propter hoc virtus & efficacia ipſius. Quâm imperiti, quàm indevoti illud hodiè ſuſcipiant; quàm turbulenter, irreverenter ad illud hodiè accedatur, ipſi oculi noſtri nobis faciunt fidem—virtus & efficacia hujus Sacramenti penè annullata eſt inter nos, pro co, quòd debito honore & reverentiâ non tractatur: Et hoc Doctoribus & praelatis maximè eſt 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. p. 48What 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 its 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. quàm 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 p. 49Prieſts 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, p. 50ut 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, multiſ que , 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 quàm 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 p. 51ſubſtituted 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 tis 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. DamaſePropter 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 duplicate page p. 48duplicate page p. 49duplicate page p. 50duplicate page p. 51p. 52ſubject of it. Finally, if thoſe fained effects above named as the end and uſe of it, together with all thoſe idle a dditions that have betided it in the declining times of the Church, be rejected and caſt off; and the admiſſion of perſons as full member; to the enjoyment of all Church priviledges, ſhall be the thing intended in its adminiſtration; the practiſe hereof, as moſt agreeable to that of the Apoſtolical and Primitive times, will, I conceive, be found to be not only commendable, but alſo exceeding uſeful and advantagious, as a thing requiſite if not neceſſary to a right reformation (wherein this haply may prove the thread, that may extricate and bring us out of thoſe labyrinths that we have been ſo long involved in) and the reducing of the Churches of Chriſt to their native beauty, and Primitive-pureſt ſtate and conſtitution.

Now from all that hath been ſaid, I ſuppoſe, theſe inſuing Corollaries or inferences may be fairly deduced.

1. That the children of believers, who have been baptized, do ſtand, while they remain ſuch incompleatly in Church ſtate, not upon their own, but upon the account of their parents. For they are coaſidered as comprehended in them, or parts of them, and for their parents ſake were ſo far owned as to be admitted unto Baptiſm; and this by virtue of the covenant, which is made to, and comprehends the parents in the firſt place: And the children ſecondarily, as deſcending from ſuch parents; for thus it runs:Gen. 17.7.Gen 17:7 I will eſtabliſh my Covenant (ſaith the Lord) p. 53between me and thee, and thy ſeed after thee in their generations, to be a God unto thee and to thy ſeed after thee. Cobbet. vindic.The Jews and Proſelytes children are externally in Covenant in their parents right; God accepting the actual owning of the Covenant by the parents in ſtead of their children alſo.Ibidem. The ſame Author opening the meaning of 1 Cor. 7.14. thus ſaith, The Covenant, and Church-eſtate of Covenant, and inchu ched parents, is firſtly the parents Friviledge, and ſo to be conſidered. From hence ariſeth the Foederal or Eccleſiaſtical holineſſe of ſuch children, by virtue whereof they are intituled to Baptiſm, and differenced from other children; who, if conſidered in themſelves, would be in the ſame condition with others; viz. Extranei and unclean as well as they; tis the parents Churchſtate from whence they have this priviledge, as appears from thoſe paſſages of Paul, ſpeaking to this purpoſe, Rom. 11.16. If the root be holy, ſo are the branches: And 1 Cor. 7.14. The unbelieving husband is ſanctified by the believing wiſe, and the unbelieving wiſe is ſanctified by the believing husband, elſe were your children unclean, but now are they holy: viz. Foederally or Eccleſiaſtically ſo. Thus are they after baptiſm in Church-ſtate, but yet incompletely ſo, becauſe not perfectè Chriſtiani nec conſummati quoad Eccleſiaſticam perfectionem, as hath been before declared.

2. That Baptiſm only, doth neither intitle a perſon unto, nor make him Proximately capable of any further Church priviledge: They were, in this regard ranked among the Ca techumeni, p. 54who, we know, were not admmitted ſo much as to be preſent at, nor to behold the adminiſtration of the Lords Supper; nor were the myſteries of the Sacraments opened and made-known to them, as hath been ſhewn before.

3. That the Ordinance of the Lords Supper ought not to be adminiſtred unto the baptized in infancy, when they are grown up to years of diſcretion, meerly upon the account of their baptiſm; which as it gave them a being in the Church, after a ſort, and incompleat only; ſo do they by it acquire only a Fundamental and Remote, but not a Formal and Proximate right unto all other ordinances. Tis indeed cauſa ſine quâ non, but not ſolitaria per ſe ſufficiens, for the inveſting of them with all Church-priviledges: for, though not ſuch, as ſuch, or becauſe ſuch only; yet none but ſuch are to be admitted unto full communion; there being two doors to be paſſed through before we can come ad adyta & intima Eccleſiae penetralia; viz. Baptiſm and Confirmation: whereof the latter properly and immediately gives admittance; but withal our arrival ſo far, preſuppoſeth our entrance in by the former.

4. That a diſtinction is, and ought to be made between Eccleſiam infantum Baptizatorum,in Heb. 6.2.Heb 6:2 & adultorum Confirmatorum: thus Paraeus. Infantes Chriſtianorum jure promiſſionis Baptizabaxtur in infantiá, pueritiam egreſſi impoſitione manuum in Eccleſiam adultorum recipiebantur. The infants of Chriſtians are by virtue of the promiſe baptized in infancy, and, p. 55having paſt their child-hood, are by impoſition of hands received into the Church of the adult. Not that theſe were two diſtinct Churches, (for they did both concur according to their ſeveral capacities to the making up of one) but rather two diſtinct forms or Claſſes of perſons, of and in one and the ſame Church: Which two ſorts, as they enjoy their ſtanding upon different grounds, ſo are they by the Church dealt withall, and entertained in a different manner: The one ſhe ſuckles as in infancy, with the milke of principles; but ſpreads a table for, and ſets before fore the other ſtrong meat, and variety of diſhes, as it were; as a wiſe mater-familias ſuiting their food and fare unto the condition and quality of the perſons in her family, giving unto each their proper portion.

5. That the Baptized in infancy, when grown up to years of diſcretion, are to ſtand upon ther own bottom, and to be conſidered by the Church as in themſelves, and no longer in their parents, as formerly. For now the Church is to take cognizance of ſuch, as obliged to the performance of perſonal ſervice to the Lord (being capable of ability ſo to do) which, as their parents cannot perform for them, ſo neither can they exempt them from it. They have been accounted of, and continued in the family hitherto, becauſe they were born of ſuch parents as belonged to, and were full members of the family. But now muſt they make good their ſtanding for themſelves, if they will injoy further priviledges.

p. 566. That in thoſe who have been baptized in infancy, and are now adult, ſomewhat more is requiſite in themſelves, and to be by them declared and manifeſted, before the Church can warrantably proceed to the admiſſion of them to full Memberſhip, and the actual injoyment of all Church-priviledges; becauſe they themſelves being of ability, in point of age, and uſe of reaſon, to act as Church-members, are obliged ſo to do: Nor will the ſtate and action of their parents ſtand them in any ſtead, nor ſuffice any longer in their behalf. The conſent of the parents was indeed at firſt ſufficient for the intituling of them both to the covenant, and alſo the initiatory Seal thereof, they not being able to perform it themſelves: But now being adult, and ſo conſequently of ability, their perſonal actual conſent is requiſite to their injoyment of any further benefit or bleſſing of the Covenant; for the Lord intruſts a perſon with no talent, but he expects the improvement of it, that being his end in beſtowing it. And as in ſubjecto capaci perſonal faith in the heart, and confeſſion with the mouth is required unto juſtification and ſalvation;Rom. 10.10.Rom 10:10 ſo likewiſe is it here, in ſuch a ſubject the actual owning of the terms of the Covenant, and voluntary ingaging withall; as alſo profeſſion of the faith, and viſible holineſſe; viz. ſuch as upon probable ground may rationally by the rules of the Word be concluded from the converſation of the perſon, are requiſite for the warranting of the Church in her proceeding to the admiſſion of ſuch a one as was …aptized in infancy, to the actual injoyment p. 57of the priviledges of full and compleat members.