Baptism wherewith Confirmation usually was conjunct and that the like was required of the infant-baptized at their confirmation when adult is more then probable because then they were to be admitted to full membership upon their own account and not of their parents and therefore to make a personal profession of their faith and owning of that Covenant whereinto they were Baptized and to it by Baptism ingaged The infants of Christians saith Paraeus who had been baptized in their infancy coming to years of discretion In Heb. 6.2 were by imposition of hands received into the Church of the Adult having first coram Ecclesiâ before the Church recited those heades of the Catechism there mentioned So also Piscator Heb. 6.2 the infant baptized having after their Baptism been instructed coram Ecclesiâ coram Episcopo ac populo Instiâ— lib. 4 cap 19. §. 4. before the Bishop and the people saith Calvin solebant per manuum impositionem in fide Christianâ confirmari Were wont before the Church by impositition of hands to be confirmed in the Christian Faith Obser 4. in loc which course saith he ought still to be observed and was accordingly by the Waldenses who brought their children when grown up Apolog. 4. porte Vt rationem fidei suae ipsimet liberrimè coramque totâ Ecclesiâ in celebrations ritus impositionis manuum profiteantur That they themselves might freely professe and render an account of their faith before the whole Church in the celebration of the rite of imposition of hands 4. Whether ought not an inquiry to be made into the life and conversation of the person to be confirmed and satisfaction in that regard as to sins of Omission and Commission to be given so far that it may appear to be inoffensive and without scandal nothing being found therein that is either cross to or inconsistent with the Faith whereof he hath made profession and the Covenant he hath entred into Seeing that the beauty of the Church consisteth in the quality of the members thereof who ought to be both â—ound in the Faith and unblamable in their lives the want of either of these would make them the blemishes and deformity of that body to which they do belong And therefore as a course is provided by the Lord Christ himself for the cutting off and casting out of such as by the negligence or inadvertency of those who should have prevented it being gotten into the Church do discover themselves at any time to be such So will it from thence follow that due care ought to be had for the keepâ—ng out of these that appear to be such before they be admitted that so the Church may be indeed as it ought a Society of visible Saints whom Jesus Christ the King of Saints may own and delight to be in the midst of 5. Whether ought not Confirmation to be solemnly performed in the Church with Prayer and Imposition of hands Seeing it was the practise of the Primitive Church so to do wherein though Prayer were the main and principal thing yet was not Imposition of hands omitted being a rite or gesture that had been much used and honoured in the Church before the coming of Christ as may be gathered among others from Mat. 19.13 where it is thus said Then they brought unto him little children that he i. e. Jesus should lay his hands upon them and pray or blesse them Paraeus in loci Erat enim manus impositio vetus celèbre in populo Dei benedicendi Symbolum For imposition of the hand was an ancient and famous Symbol or sign of blessing among the people of God It was therefore continued after the coming of Christ as upon other solemn occasions viz. the conferring of the Holy Ghost in the extraordinary gifts of it and Ordination unto office in the Church So also in the rite of Confirmation Heming in Heb. 6.2 Episcopi Presbyteri examinatis imponebant manus additâ faustâ precatione benedictione Bishops and Presbyters did lay their hands on those that were examined to which was added Prayer and Benediction This at first was the only rite in Confirmation till Unction came in which yet excluded it not but still was it acknowledged and at least pretended to be made use of for which cause Confirmation was expressed by it as well as Unction And since the time that that super-added Ceremony hath been abolished by the Reformers and justly so the Primitive rite of Imposition of hands hath been retained At least appreved of withed for See p. 42 Heming Ibid. Examen vetus retinetur in emendatis Ecolesâ—is Superstitiosa Vnctio tactus genae ut vana inepta â—mittuâ—tur The ancient way of examination is retained in the Reformed Churches Superstitious anointing and the blow on the check are justly omitted as vain and foolish Evident then it is that this rite hath taken place in the Church from the Apostles times down along to this day and therefore though having no precept it may be looked on as not necessary but indifferent yet having the example both of the Apostolical and succeeding ages it deserves respect and to be accounted of not as a meerly frivolous and empty but a commendable and convenient rite rather to be observed and practised then laid aside altogether and neglected as useless manuum impositionem inquit Piscator putamus liberae observationis esse Observâ—t 4. Heb. 6.2 ut cujus exempâ—um quidem Apostolicum extet non autem praeceptum Chisti We suppose that the observation of Imposition of hands is to be left free as whereof there is indeed extant Apostolical Example but no precept or command of Christ 6. Whether ought not the person so Confirmed to be by the Pastor openly declared to be admitted unto full membership and to the injoyment of all Ordinances and Priviledges of such that so the whole Congregation may take the more notice of it and be stirred up to the performance of all those duties that they owe unto him That this was the manner and practise of the Church of old is testified by Corderius In Annotat. iin D. Areopagit who setting down the particulars of those things that were observed toward the adult babptized who were then usually confirmed reckons this for one Quòd Pontifex ipsum Eucharistiae capacem declarabat That he was declared by the Bishop to be capable of the Eucharist 7. Whether would it not be of use to keep a publick register wherein the names of all those who have been confirmed should be inrolled Which course hath been taken and observed amongst us for such as have been baptized who yet not coming under the like cognizance of nor standing in so full a relation to the Church as do the other there seems to be more reason though there be reason enough for both why the former rather then the latter should be recorded The Antients judged this a circumstance worth the regarding
ancient Institution of the Fathers That any one who in heresie is baptized in the name of the Trinity when he returns to the holy Church is recalled into the bosome of the mother the Church either by the Unction of Chrysme or by Imposition of hands or by the only profession of the Faith The great contest and controversie here-about that fell out beteen the famous Cyprian Bishop of Carthage with the African Bishops and Stephen Bishop of Rome and those that joyned with him is notoriously known The one viz. Cyprian maintaining that such as were baptized by Hereticks upon their return to the Church were to be received by Rebaptization but the other only by Imposition of hands That which is the subject of this Exercitation is Imposition of hands in Confirmation which from the matter after some while made use of therein is by ancients frequently if not mostly cal'd by the name of Unction or Chrysme wherewith the confirmed were wont to be anointed But here we are to take notice that the Unction which they speak of was twofold which are to be distinguished for the better understanding of them 1. a And followed Abrenunciation and Exorcism Vbi Pontifex tradit hominem sacerdotibus toto corpore tanquam athletam inungendum Arcopagit de Eccles hierarch cap. 2. §. 7. That which immediately preceded Baptism 2. That which followed for the most part immediately after Baptism b And was only the anointing of the fore-head And of both these mention is made by Justine Martyr or whoever was the Author of those questions propounded to the Orthodox Quaest 137. Qui fit inquit ut primùm ungamur â—leo deinde peractis in lavacro mo imentis illis unguento posteà consignemur How is it saith he that first we are anointed with oil then Baptism being performed we are afterward signed with oil Somewhat this way seem to sound the words of Tertullian Caro abâ—uitur ut anima Emaculetur Lib. de Resur rect caro ungitur ut anima consecretur caro signatur ut anima muniatur caro manus impositione adumbratur us anima Spiritu illuminerur The body or flesh is washed that the soul may be cleansed the body is anointed that the soul may be consecrated the body is signed that the soul may be fenced the body is shadowed by the Imposition of the hand that the soul by the Spirit may be inlightned Of this Imposition of hands Confirmation or Unction for all three names are given to the same thing that I may speak the more clearly and distinctly we are to know That in the Primitive times among those that were of and belonging to the Church were such as were cald and commonly known by the name of Catechumens being the lowest rank or classis and as it were the seed-plot and nursery of the Church And of these there were two sorts 1. Such as being heathens and infidels by birth yet by some means or other began to relish and imbrace the Christian Religion And let it not seem strange that I insert these into the number of such as are within the Church seeing they are in some sort truly so and were so accounted of the Church taking cognizance and care of them yea and making some suitable provision for them as such Thus that inquisitive Antiquary Albaspinaeus Observat lib. 2. cap. 3. Inter caeteros ritus quibus olim formabantur Catechumeni minutis quibusdam Sacramentis utebatur Ecclesia non solùm ut mysteriorum rudes eucharistiae Paulatim assuescerent sed etiam ut vitae Christianae semina quae in ipsâ auditione animis combiberant horum Sacramentorum usu foverent Nam quamvis corporis Christi perfecta illi omnino formata membra non erant ut cunque tamen ei adhaerebant Christianitatisque Spiritum quodammodò ducere incipiebant Among other ceremonies by which of old the Catechumens were formed the Church did use certain minute Sacraments not only by little and little to accustome them to the Eucharist who were ignorant of those mysteries but also that the seeds of Christian life which by hearing they had drank into their hearts might be cherished by the use of these Sacraments For although they were not perfect and altogether formed members of the body of Christ yet however they did adhere to it and began after a sort to draw the breath of Christianity Among those minute Sacraments I conceive were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hallowed bread Frusta panis benedicti which was distributed to these as well as to such as were absent from the assemblies Thus that excellently learned Casaubon Exercitat 16 §. 33. a man eminently skilful in Antiquity Dabantur inquit eaedem eulogiae Catechumenis qui jus sumendae eucharistiae non habebant Itaque hoc erat illis loco Sacramenti atque adeò Sacramentum quoddam hoc illis er at Ita disertè appellat Augustinus laxiore videlicet notione quia precibus sanctificabatur Ac propterèa panem illum vocarunt etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam locum obtinebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eucharistiae So also our learned Dr. Field Of the Church lib. 1. cap. 12. These saith he are in vistibulo pietatis like children formed and fashioned in the womb though not yet brought forth These are within as the Apostle speaketh 1 Cor. 5.12 though not by that solemn outward and Sacramental admission which they do desire yet in desire purpose preparation fitting them unto it In Tertul de paenitent In notis in disput Taborit Homil. ad Baptizandos tom 5 Rhenanus therefore calls them Tirones fidei Christianae and saith Lydius Erant quasi hospites vicini fidelium Chrysostome stiles them brethren O quam dulcis inquit ist a fratrum caterva convenit O quà m Suavis dilectissimorum caetus inspicitur fratres enim vos ante dolores partus nomina ante cognationis affectionem vocabulo charitatis appello Epist 155 Loc. Theolog. tom 3. de Ecclesia Augustine also writing to Martianus a Chatecumen gives him the title of fratrem in Christo dilectissimum a most beloved brother in Christ Gerard by divers arguments proves them to be believers and therefore of the Church Yea some of them laying down their lives for the faith of Christ were inrolled and counted in the number of Martyrs Two such came out of the School of Origen Euseb Hist lib. 6. cap. 3. viz. Heraclides and Râ—ais a woman in whom Baptismus sanguiniâ— served in the stead and supplyed the want of Baptismus flumiâ—is In a word these seem to be like one sort of Proselytes among the Jew to wit those who were known by the name of Proâ—elâ—ae poriae the Proselyte or stranger of or within the gate Weems Synagog l. 1. câ—6 §. 4 Strangers they were by birth and religion but not affection They were suffered to live among the Jews being therefore called
visibilium signaculorum sacro sanctum est sicut ipse Baptismus By this ointment he would understand the Sacrament of Chrysme which indeed is holy in the rank of visible Seals as baptism it self Ita vocat inquit Rivetus sanctum dicit Contro tom 2 ut baptismum quia ipsi erat annexum non quòd existimaret Chrysma Baptismo aequandum esse He so calls it and saith that its holy as Baptisme because it was annexed to it not that he thought that Chrysme was to be equal'd with Baptism 4. The Decrees and Canons of divers Councils do also evidently declare Confirmation to have been an ancient and general practice in the Churches of Christ I shall content my self with the mention only of two which both preceded the first and most famous general Council of Nice Bin. in notis in Concil Laodic In the Council of Laodicea in Phrigia Pacatiana held under Sylvester the first of that name Bishop of Rome antiquâ nobilitate celeberrimum graecorum atque latinorum scriptis celebri memoriae commendatum medio tempore inter Neo caesariensem Nicaenam universalem celebratum in the 48. Baron an 319. Caranz Epir. Canon it was thus decreed Oportet Baptizatos post baptismum sacratissimum Chrysma percipere caelestis regni participes fieri The baptized ought after baptism to receive the most sacred Chrysm and be made partakers of the heavenly kingdom Or as another renders the Greek thus quòd oporter eos qui baptizantur Bin. in Concil post lavacrum chrysma Eccesiae accipere regni Christi participes inveniri Bin. in Concil Also in the Council of Eliberis in Spaine held anno 305. in two several Canons order is taken about Confirmation as can 38. thus See here the meaning of Hieroms Excarrat Episcopus ur supra Peregrè navigantes aut si Ecclesia in proximo non fuerit posse fidelem qui lavacrum suum integrum habet nec sit bigamus baptizare in necessitate infirmitatis positum catechumenum ita ut si supervixerit ad Episcopum eum perducat ut per manus Impositionem perfici possit Or ut per manus impositisnem perficere possit Such as sayl into strange countries or if a Church be not neer at hand a believer if he have his baptism intire and have not two wives may baptize a Catechumen in case of necessity through sicknesse but so that if he recover he being him to the Bishop that he may be perfected by imposition of hands Again Can. 77. Si quis diaeconus regens plebem sine Presbytero vel Episcopo aliquos baptizaverit Episcopus eos per benedictionem intelligitur benedictio de sacramento confirmationis perficere debebit Bin. in notis Quòd si autem de saeculo recesserit sub fide quâ quis crediderit poterit esse justus If any Deacon governing the people shall without a Presbyter or Bishop baptize any the Bishop ought by blessing to perfect them which blessing is meant of the Sacrament of Confirmation Now if such a one shall before depart out of this world under or by the faith wherewith he believed he may be just the meaning of which latter clause saith Albaspinaeus is this Observat lib. 1. â—â—p 25. Si quis evivis recesserit nondum confirmatus is tamem inter sanctos recenseri potuisset If any one departed out of this life before he was Confirmed yet might he be numbred among the Saints 5. This Doctrine and the practice of it was received by the Waldenses as an Apostolical institution who retained Confirmation for the substance of it but removed the superstitious adhering to it as appears from their apologies and several confessions of their faith which through the clamours and importunate accusations of their adversaries Joachim Camerar in Narrac hostor c. 6. they were even forced to publish for their own vindication In their short confession which they sent and exhibited unto Vladislaus King of Hungary an 1504. Ibid. Profest sidei Waldens cap. de informat They thus speak of Confirmation Fide ex divînis scripturis sumptâ profitemur temporibus Apostolorum istum observatum fuisse quicunque in pubescentiae annis promiss a donorum Spiritus sancti non acceperunt hujusmodi per orationem manusqne Impositionem in fidei confirmationem suscipiebant Eadem quodque de Infantibus sentimus ' quicunque baptizatus ad veram accesserit fidem talis ad Episcopum aut sacerdotem duci statuique debet qui interrogatus de fidei veritatibus praeceptisque divinis simul que voluntate bonâ intentione stabili ac veritatis operibus illa omniae sic se habere fatendo testabitur talis confirmaendus est in spe veritatis consecutae Denique orationibus Ecclesiarum juvandus est quatenùs ei incrementum munerum Spiritus sancti ad stabilitatem militiamque fidei accedat Manus postremò impositione ad firmanda promissa dei veritatisque habitâ in virtute nominis Patris Verbi ejus Flatus quoque almi Ecclesiae societur We do professe with a faith taken out of the divine Scriptures that this was observed in the times of the Apostles Whosoever being come to ripeness of years received not the promise of the gifts of the Holy Ghost such they did receive for the confirmation of their faith by prayer and imposition of hands We think the same also of infants whosoever being baptized shall come to true faith such a one ought to be brought and presented to the Bishop or Minister who being questioned concerning the truths of faith and Divine precepts as also of his good will stable intention and works of truth confessing shall testifie that all those things are so such a one is to be confirmed in the hope of the truth he hath attained Moreover he is to be holpen by the prayers of the Churches that he may have increases of the gifts of the Holy Ghost to the Establishment and Warfare of the Faith Lastly by Imposition of hands for the confirming of the promises of God and the truth in the power of the name of the father and of his word also of the holy Spirit let him be joyned to the Church viz. of the Adult as a compleat member After this manner among them we see that such as having been baptized in their infancy did afterward being grown up believe and make profession of their faith were by imposition of hands joyned to the Church as compleat members And with how much caution they did proceed in the admission of such as offered themselves to full membership and communion viz. after the manifestation of their earnest desire thereof the grounds of which desire were carefully inquired into as was the manner of the Jews in receiving a Proselyte also after very strict examination and an account given both of their knowledge in the chief doctrines of Christianity and of their conversation and manner of life and lastly
they had well learned then in the open Congregation with prayer and laying on of hands on their heads they were declared to be received as partakers of the graces and Sacraments of the Church c. By these and other Expositors that might be added is this place of Scripture understood in part at least of Imposition of hands in Confirmation which therefore in their apprehensions is warranted by it as a Doctrine fundamental that ought to be known by all unlesse it be understood of the time when the Fundamentals there mentioned were to be professed and a thing practised by and taking its rise from the very Apostles themselves 2. It was accordingly received by the Church and continued in the following ages though by degrees it came to be corrupted and much changed from its Primitive use and end Cassander a most learned man In Praefar ad apparat Lydius in not in Disput Tab. In Consultat even to admiration saith our Montacute so far skild and versed in the Ancients that he is blamed for having been two great an admirer of them which hindred his progress in the knowledge and defence of the truth He speaking of Confirmation asserts it Semper in Ecclesiâ religiosissimè observatam fuisse To have been alwayes most religiously observed in the Church The Centurists also shew it to have been in use in all the succeding ages after the Apostles times and do still refer it unto as its proper place and handle it in the chapter of the rites of baptism because it was usually joyned with the Administration of that Sacrament to the Adult Peruse that head in the several Centuries being for the most part the sixth chapter Probable it is from hence if not more that it was derived from the Apostles and had them for the Authors and Institutors of it according to that rule of Augustine which more then once he makes use of against the Donatists De Baptism contra Donatist lib. 2. c. 7. l. 4. c. 24. Quod universa tenet Ecclesia nec concilius institutum sed semper retentum est he pleads in the behalf of Infant-baptism non nisi authoritate Apostolicâ traditum rectissimè creditur That which the Universal Church holds neither was instituted by Councils but was alwayes retained that is most rightly believed to have been delivered by no other then Apostolical authocity 3. The Fathers frequently make mention of it as a thing commonly known and practised in the Churches of Christ but in speaking hereof they give it mostly the name of Unction or Chrysme which betimes it seems became though corruptly an addition both to Baptism and Confirmation And here I might ascend almost as high as the Apostles times if I judged the writings that go under the name of Dyonisius Areopagita Clemens Romanus Scultets in Mecul River erit sac coci censur patr and the pretended Justine Martyr in quaest ad orthodoxoâ— of whom enough before to be genuine But that they are but counterfeits as to the name they bear Perkins in prepâ—râ—t ad demonst problem hath been sussiciently evidenced by many learned men Though yet that they are ancient it cannot be denyed and for the first of them he is dignified by Mr. Mead Diatrib in Zac. 4.10 with the Title of the Ancient and high foring though counterfeit Dionysius And stiled by the learned Casaubon Exercit. 16. § 43. Scriptor sanè antiquissimus eligantissimus sed quem illum esse de quo habetur mentio in Actis soli in hac luce literarum imperiti cum graecae linguae tum Antiquitatis Ecclesiasticae penitùs rudes audent affirmare I shall not repeat the forementioned passages out of Tertullian and Cyprian whose worthy monuments may not unfitly be called Sacra Ecclesiasticae Antiquitatis scrinian refer the Reader to the places where they have been already produced To which add Ambrose De Sacrament l. 3. c. 1. who having before spoken of Baptism proceeds to Confirmation Thus Accipis inquit Mysterium i. e. Vnguentum suprà caput Quare suprà caput Quia sensus sapientis in capite ejus Salomon ait friget sapientia sine gratiâ Sed ubi gratia acceperat sapientiam tunc opus ejus incipit esse perfectum And not much after Sequitur spirituale signaculum Cyprian calls it signaculum dominicum Cap. 2. Epist 73. as hath been said quia post fontem superest ut perfectio fiat Quando ad invocationem Sacerdotis Spiritus sanctus infunditur The spiritual Seal follows because it remains after Baptism when at the invocation of the Priest the Holy Spirit is infused Hierom declares this to have been the practise of the Church Advers Eucise tom 2. Vt ad eos qui longè in minoribus urâ—ibus per Presbyteros Diaconos baptizati â—unt Episcopus ad invocationem Spiritus sanâ—ti manus impositurus excurrat That unto those who afar off in the lesser Cities were baptized by the Presbyters and Deacons the Bishops should go forth laying his hands upon them at the invocation of the Holy Ghost The reason of the Bishops going forth might be this Baptism being usually administred but twice a year viz. at Pasche and Pentecost understand it of the unbaptized catechumens for I suppose they delayed not the baptizing of the infants of believers Epist 59. as may be gathered from Cyprians Epistle unto Ridus and that in the more eminent Cities and places where the Bishop did reside where and what time they were if adult confirmed also in some cases as of dangerous sicknesse Cyprian Epist 26. §. 10 c. which was the case of those called Clinici Baron ad an 258. §. 22 so named because being apprehended to be nigh unto death they were bapcized in their beds they might and did dispense both with the time and place for their baptism Lydius in notis in disput Tab. and the Bishop afterward go out and confirm them in the villages where they lay that they might not depart out of this life Peres de tradit part 3. without the benefit of this Ceremony And so much the following words of Hierom seem to intimate Loc. supra citat Examen concil trident Altar Damase Alioqui c. lugendi sunt qui in viculis aut in castellis aut in remotioribus locis baptizati ante dormierunt quà m ab Episcopo inviserenter Otherwise they are lamented who being baptized in villages or in castles or in more remote places dyed before they could be visited by the Bishop And in this interpretation of Hierom I afterward found both Chemnitius and Didoclavius to agree with me I shall conclude the testimonies of the ancients with that of Augustine that I needlessely heap not up instances in this kind In hoc unguento viz. that mentioned Ps 133.2 Sacramentum Chrysmatis vult interpretari Contra lit Petilia l. 2. c. 104. quod quidem in genere
injoyment of and therefore upon their repentance were they by the same way restored unto them again 9. That the denyal of any further Church-priviledge unto such as were Baptized in Infancy and are adult but not Confirmed can be no injury unto them at all for injury in the denyal of a thing to any person presupposeth his lawful title and right thereunto which not being the case of such adult as have nothing to plead for their right unto such priviledges but their Infant-Baptism only the denyal of them gives them no just cause at all to complain of any wrong herein done unto them 10. That all persons baptized and not Excommunicated are not nor ought to be accounted Chruch-Members as to the actual injoyment of further Church-Priviledges For as more then meer Baptism is requisite to the intituling of persons unto such priviledges viz. Confirmation that properly admits them to full Communion and gives them their Proximate right as to the actual injoyment of them So meer Baptism makes not a person a meet object of Excommunication and such a one as may be regularly proceeded against by that censure as the contrary Tenet plainly supposeth Which being the Condition of most persons amongst us at this day I conceive that the leaving of them unto institution by Catechizing and the Ministry of the Word that so they may come to the knowledge of and be acquainted as they ought with the principal doctrines of the Gospel and by this means through the blessing of the Lord their gross ignorance may be removed and also they reclaimed from their loose and profane practises and their lives reformed to the preparing of and making them meet persons for full Communion and the injoyment of the priviledges of compleat members and in the interim to admit and joyn with such only in the administration of the Lords Supper and other Church-Ordinances as shall upon due tryal approve themselves to be such as to whom of right they do belong and are fit to partake of and injoy them This course I say I do conceive would much facilitate the work of reformation among us that hath stuck as it were so long in the birth and been attended with so many insuperable and perplexing difficulties and prove one of the best expedients and readiest wayes to bring us nearer unto the Apostolical pattern and the practise of the Primitive and purest times and so to the injoyment of more peace and unity amongst our selves and to heal our sad divisions which hath been so much desired What that practise was then and therefore what it ought to be now I shall chuse to set down in the words of the Reverend Calvin and Chemnitius with whom herein do agree many other eminent lights of the Reformed Churches viz. Peter Martyr the Divines of Leyden ' Paraeus Rivet Peter du Moulin Didoclavins c. The words of Calvin are these Hic mos olim fuit Instit l. 4. c. 19. §. 4. ut Christianorum liberi post quam adoleverant coram Episcopo sisterentur ut officium illud implerent quod ab iis exigebatur qui se ad Baptismum adulti offerebant Hi enim inter Catechumenos sedebant donec ritè fidei mysteriis instituti poteran fidei confessionem coram Episcopo ac populo edere Qui ergò Baptismo initiati erunt infantes quia fidei confessione apud Ecclesiam tunc defuncti non erant sub finem pueritiae aut ineunte adolescentiâ representabantur iterum a parentibus ab Episcopo examinabantur secundum formulam Catechismi quam tunc habebant certam ac communem Quo autem haec actio quae alioqui gravis Sanctâ—que meritò esse debebat plus reverentiae haberet ac dignitatis ceremonia quoque adhibebatur manuum Impositionis Ita puer ille fide suâ approbatâ cum solenni benedictione dimittebatur This was the custome of old that the children of Christians after they were grown up should be brought before the Bishop that they might perform that duty which was exacted of those that being adult did offer themselves unto Baptism For these did sit among the Catechumens until being duly instructed in the mysteries of the Faith they were able to make confession of the Faith before the Bishop and the people They therefore who while they were infants were Initiated by baptism because then they made no confession of their Faith before the Church about the end of their child-hood or beginning of their youth they were again by their parents presented and examined by the Bishop according to a form of Catechism which then they had certain and common And to the end this action which otherwise ought deservedly to be esteemed grave and holy might have the more reverence and respect the Ceremony also of Imposition of hands was added to it So that youth his faith being approved of was dismissed with solemn Benediction Chemnitius a little more largely acquaints us herewith in these words following Nostri saepè ostenderunt ritum Confirmationis remotis inutilibus superstitiosis ac cum Scripturâ pugnantibus traditionibus piè ad Ecclesiae aedificationem juxtà Scripturae consensum hoc modo posse usurpari ut scilicet illi qui in infantiâ baptizati sunt talis enim nunc est Ecclesiae status cum ad annos discretionis pervenissent diligenter in certâ simplici Catechesi Doctrinae Ecclesiae instituerentur Et cum initia mediocriter percepisse viderentur posteà Episcopo Ecclesiae offerentur atque ibi puer in infantiâ Baptizatus 1o. Brevi simplici commonè factione admoneretur de suo Baptismo quo scilicet sit baptizatus quomodo quare in quid sit Baptizatus quid inillo Baptismo tota Trinitas ipsi contulerit obsignarit foedus scilicet pacis pactum gratiae quomodo ibi facta sit ab renunciatio sathanae professio fidei promissio obedientiae 2o. Puer ipse coram Ecclesiâ ederet propriam publicam professionem hujus doctrinae fidei 3o. Interregaretur de praecipuis Christianae religionis capitibus ad singula responderet aut si quid minùs intelligeret rectiùs erudiretur 4o. Admoneretur hac professione ostenderet se dissentire ab omnibus ethnicis haereticis phaenaticis prophanis Opinionibus 5o. Adderetur gravis seria exhortatio ex verbo Dei ut in pacto Baptismi in illâ doctrinâ fide perseveraret proficiendo proinde confirmaretur 6o. Fieret publica precatio pro illis pueris ut Deus Spiritu suo sancto illos in hac professione gubernare conservare confirmare dignaretur Ad quam precationem sine superstitione ad biberi posset impositio manuum nec inanis esset ea precatio nititur enim promissionibus de dono perseverantiae gratiâ confirmationis Talis ritus Confirmationis valdè multùm utilitatis ad aedificationem juventutis totius Ecclesiae conferret esset enim consentaneus Scripturae puriori