life according to that beginning This Office ends with a grave and pious exhortation to the Godfathers to remember their duty towards the Infants the like to which you may read S. Aug. de Temp. Ser. 116. Of PRIVATE BAPTISM THough holy Church prescribes the Font for the place and Sundaies and Holydays for the usual times of baptism that she may conform as much as conveniently may be to the usages of Primitive Antiquity which is her aim in all her services and for other reasons mentioned Rubr. 1. before Baptism Yet in case of necessity she permits and provides that a child may be baptized in any decent place at any time in such cases requiring the performance only of Essentials not of Solemnities of baptism according to the practice of the Apostles who baptized at any time as occasion required and in Fountains and Rivers and according to the use of succeeding Ages CONC. MATISCON 2. c. 3. Dist. de Consec 4. c. 16 17. Elibert Conc. c. 38. Anno 313. He that is baptized himself may in a case of necessity baptize if there be no Church nere Nor can I see what can be reasonably objected against this tender and motherly love of the Church to her children who chooses rather to omit solemnities than hazard souls Which indulgence of hers cannot be interpreted any irreverence or contempt of that venerable Sacrament but a yielding to just necessity which defends what it constrains and to Gods own rule I will have mercy and not sacrifice S. Mat. 12. 7. If it be objected that this may be an occasion of mischief that the form of baptism may be vitiated and corrupted in private by heretical Ministers and so the child robb'd of the benefits of baptism it is answered that this is possible but were it not great folly to prevent a possible danger by a certain to deny all infants in such cases baptism lest some few should be abused by the malice of the Priest Which possible but scarce probable mischief the Church hath taken all possible care to prevent For if the child lives it is to be brought to the Church 1. Rubr. in private baptism and there the Priest is to demand by whom the child was baptized and with what matter and words and if he perceives plainly that it was well baptized for the substance then shall he add the usual solemnities at publick baptism that so the child may want nothing no not of the decent pomp but if he cannot by such questioning be assured that it was truely baptized for essentials then shall he baptize it thus If thou be not already baptized I baptize thee as it was ordered Carthage 5. c. 6. Anno Dom. 438. of CONFIRMATION IT is ordered Rubr. 1. at Confirm That none should be confirm'd till they come to the use of reason and can say their Catechism for these reasons 1. Because then they may with their own mouth ratifie and confirm the promise made for them by their Godfathers 2. Because they then begin to be in danger of temptation against which they receive strength in confirmation 3. Because this is agreeable with the usage in times past by times past we must not understand the first times for then confirmation was administred presently after baptism but later times in which the first order hath been of a long time omitted for these reasons given and this order which our Church observes generally received throughout Christendom Lest any man should think it any detriment to the child to stay till such years holy Church assures us out of holy Scripture that children baptized till they come to years to be tempted have no need of confirmation having all things necessary for their that is childrens salvation and be undoubtedly saved The same saies Antiquity S. Aug. Ser. 2. post Dom. Palmar You are coming to the holy Font ye shall be washt in baptism ye shall be renewed by the saving laver of regeneration ascending from that laver ye shall be without all sin if so then safe for blessed is the man whose iniquities are forgiven Psal. 32. 1. S. Chrys. Hom. 11. in ep ad Rom. c. 6. Quemadmodum corpus Christi sepultum in terra fructum tulit universi orbis salutem ita nostrum sepultum in baptismo fructum tulit justitiam sanctificationem adoptionem infinita bona ferc◠autem resurrectionis postea donum The body of Christ buried in the earth brought forth fruit namely the salvation of the whole world so our body buried in baptism hath brought forth fruit righteousness sanctification adoption infinite good things and shall afterwards have the gift of the Resurrection It were too long to cite particulars take the COUNC of MILEVIS for all Can. 2. Ideo parvuli qui nihil peccatorum in semetipsis committere potuerunt in peccatorum remissionem veraciter baptizantur ut in eis regeneratione mundetur quod generatione contraxerunt Therefore infants who could not sin actually are truly baptized for the remission of sins that that which they have contracted by their birth might be cleansed by their second birth And the Council pronounces Anathema to them that deny it But more than all this is the express words of Scripture Gal. 3. 26. where S. PAVL proves that they were the children of God for or because they were baptized if they be children then are they heirs of God Romans 8. 27. 1 S. Pet. 3. 21. Baptism saves us Again Gal. 3. 27. As many of you as have been baptized into Christ have put on Christ and that surely is enough for salvation By all this we see the effect of Baptism is salvation Now if children be capable of baptism as hath been proved then sith they no way hinder or resist this grace it necessarily follows that they are partakers of the blessed effects of baptism and so are undoubtedly saved The children that are to be confirmed are to be brought to the Bishop by one that shall be their Godfather who may witness their confirmation The Godfather may be the same that was at baptism but in most places the custome is to have another De Cons. Dist. 4. c. 100. And the Bishop shall confirm them Rubr. before confirmation So was it of old S. Aug. de Trinit l. 15. c. 20. Chrys. hom 18. in Act. speaking of Philip when he had baptized He did not give the holy Ghost to the baptized for he had no power for this was the gift of the Apostles alone Before him Cyprian ep 73. Those that were baptized by Philip the Deacon were not baptized again but that which was wanting was supplyed by Peter and John by whose prayers and imposition of hands the holy Ghost was called upon and poured upon them Which very thing is done amongst 〈◊〉 now they that are baptized are offered up to the Bishops of the Church that by our prayer and imposition of hands they may receive the holy Ghost Before him Vrban Anno Dom. 222. tells us that Bishops only
did confirm And S. Hierom. dial adv Lucifer saies it was Totius orbis consensus in hanc partem the general acknowledgement of the whole Christian World The Office begins on this wise Our help standeth in the Name of the Lord. Of such short ejaculations in general hath been said in the Morning Prayer concerning these in particular that they are fitted to the Office will appear to them that consider that Confirmation is appointed for the strengthning of us against all our ghostly enemies which though they be many and great yet is there no reason to despair of obtaining strength enough to resist them for Our help stands in the Name of the Lord who hath made heaven and earth who is therefore able enough and willing also to help them that call upon his Name Blessed therefore be the Name of the Lord hence forth and for ever After these Versicles follows a Prayer that God would strengthen the baptized with the holy Ghost the Comforter who had in their baptism received him as a Sanctifier These two wayes to omit others we are taught in holy Scripture that the holy Ghost may be received as a sanctifier and cleanser in holy baptism Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost and after baptism we may receive him again as a Comforter and strengthener The Apostles who received him the first way in baptism are promised to receive him the second S. Iohn 16. 7. Acts 1. 8. which was performed Acts 2. 4. They were filled with the holy Ghost Then shall the Bishop lay his hands upon them severally By this sign certifying them of Gods Goodness towards them and consigning it upon them This is the most ancient and Apostolical Rite of Confirmation Acts 8. 17. and by this name it is known Heb. 6. 2. The doctrine of baptisms and laying on of hands After a most excellent prayer for their continuance in Gods love obedience to him the Bishop departs them with a Blessing Of such blessings hath been said already This holy Rite hath been too little understood by many and therefore too lightly esteem'd and valued for the remedy whereof it may not be amiss to shew the benefit of it in these conclusions following 1. The Holy Ghost was given to persons baptized by the Apostles prayers and laying on of hands Acts 8. 14 15 16. Acts 19. 6. 2. This gift of the Holy Ghost so givâ—n was not only nor principally the gift of miracles or speaking with tongues For first Confirmation is reckoned by S. Paul amongst Fundamentals Heb. 6. 1 2. which were necessary to all ages of the Church but the gift of miracles was not such for that lasted but a whâ—le as experience hath taught us Again confirmation was administred to all baptized persons Acts 8. 15. 19. 6. but all baptized persons were not to have the gift of miracles 1 Cor. 12. 8 9. To one is given by the Spirit the word of wisdom to another the working of miracles And again 29. verse Are all workers of miracles It is true that in the Apostles times the inward grace of confirmation was attended with miracles but it will not thence follow that miracles were the principal intended gift in confirmation no more than that the visible opening of Heaven is the proper effect of baptism because at our Saviours baptism the heavens were so opened S. Matthew 3. or that the proper effect of preaching is to work miracles because that at the Apostles preaching miracles were wrought Acts 10. 44. In those first times the Holy Ghost fell upon Believers and they spake with tongues Signa erant tempori opportuna Those signs were seasonable to those times does any man now expect that those that receive the holy Ghost by our prayers and imposition of hands should speak with tongues and if they do not speak with tongues is any man of so perverse a heart as to say that they have not received the holy Ghost S. Aug. in ep S. Ioh. tractat 6. In the beginning of spiritual and marvellous dispensations outward signs appeared to confirm the new preached faith but now that the faith is sufficiently confirm'd although such miracles be not wrought yet we receive those inward graces and vertues which were signified and demonstrated by those signs Chrys. in S. Matth. Hom. 13. 3. The proper and principal effect of confirmation was and is Ghostly strength and power to resist temptations as our Church teaches Rubr. 1. before the Catechism That the baptized when they come to years and the use of reason may have not their baptism confirm'd which needs no confirmation to perfect it but themselves and their souls by some new vertue and power or by an addition and increase of former graces by which they may be enabled against those temptations that shall assault them whence it is called Confirmation Regeneramur ad vitam per baptismum in hoâ— confirmamur ad pugnam By baptism we are regenerated to life in confirmation we are strengthned to fight against our enemies Melchiad ep ad Epis. Hisp. about the year 311. In Confirmation the Holy Ghost is given for strength as he was given to the Apostles at Pentecost that Christians may boldly confess the Name of Christ. Conc. Flor. Tertul. de bapt Cypr. ep 2. ad donat For our fuller perswasion of this it will be necessary to consider that our Lord Christ promised to his Apostles after they had been baptized that When he went away he would send them the holy Ghost to be their comforter or strengthener S. Iohn 16. 7. to make them able to bear witness of Christ notwithstanding all the threats and terrors of men S. Iohn 15. 27. 16. 1 2 3. And Acts 1. 5. he promises them that Not many daies hence they should receive the holy Ghost or the power of the Holy Ghost whereby they that forsook him formerly and fled should be henceforth emboldned and encouraged to bear witness to him all the World over vers 8. This promise was performed at Pentecost Acts 2. 4. They were filled with the holy Ghost and began to speak and to bear witness of Christ with courage verse 36. This very promise made to the Apostles formerly and perform'd at Pentecost belongs to every one of us that are baptized Acts 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For this promise of the holy ghost fulfilled on us verse 33. is unto you and to your children and to all that are afar off And what S. Peter here promises them was fulfilled by him and the other Apostles for by their prayer and imposition of hands they received after baptism the holy Ghost not only enabling them to speak miraculously but also strengthening and comforting them inwardly as he did the Apostles For the same that was promised to the Apostles belonged to them and their children and was given by imposition of hands Now
fruition of the glorious Godhead Trinity in Unity and Unity in Trinity to be adored for ever God the Father God the Son and God the Holy Ghost accept sanctifie and bless this place to the end whereunto according to his own Ordinance we have ordain'd it to be a Sanctuary to the most High and a Church for the living God The Lord with his favour ever mercifully behold it and so send upon it his spiritual Benediction and Grace that it may be the House of God to him and the Gate of Heaven to us Amen Haec precatus Episcopus Baptisterium adit atque impositâ manu ait REgard O Lord the Supplications of thy Servants and grant that those Children that shall be baptiz'd in this Laver of the New birth may be sanctified and washed with the Holy Ghost delivered from thy wrath received into the Ark of Christs Church receive herein the fulness of Grace and ever remain in the number of thy faithful and elect Children Suggestum dein GRant that thy Holy Word which from this place shall be preach'd may be the savour of life unto life and as good seed take root and fructifie in the hearts of all that shall hear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoque GRant that by thy Holy Word which from this place shall be read the hearers may both perceive and know what things they ought to do and also may have Grace and Power to fulfil the same Sacram etiam Mensam GRant that all they that shall at any time partake at this Table the highest blessing of all thy Holy Communion may be fulfill'd with thy Grace and Heavenly Benediction and may to their great and endless Comfort obtain Remission of their sins and all other Benefits of thy Passion Locum Nuptiarum GRant that such persons as shall be here joyned together in the holy estate of Matrimony by the Covenant of God may live together in holy Love unto their lives end Vniversum denique Pavimentum GRant to such bodies as shall be here interr'd that they with us and we with them may have our perfect consummation and bliss both in body and soul in thine everlasting kingdom Tum flexis genibus ante sacram Mensam pergit porro GRant that this place which is here dedicated to thee by our Office and Ministry may also be hallowed by the sanctifying power of thy holy Spirit and so for ever continue through thy Mercy O blessed Lord God who dost live and govern all things world without end Grant as this Chappel is separated from all other common and profane uses and dedicated to those that be sacred only so may all those be that enter into it Grant that all wandring thoughts all carnal and worldly imaginations may be far from them and all godly and spiritual cogitations may come in their place and may be daily renew'd and grow in them Grant that those thy servants that shall come into this thy holy Temple may themselves be made the Temples of the Holy Ghost eschewing all things contrary to their profession and following all such things as are agreeable to the same When they pray that their prayers may ascend up into Heaven into thy presence as the Incense and the lifting up of their hands be as the morning sacrifice purifie their hearts and grant them their hearts desire sanctifie their spirits and fulfil all their minds that what they faithfully ask they may effectually obtain the same When they offer that their Oblation and Alms may come up as a Memorial before thee and they find and feel that with such Sacrifices thou art well-pleased When they sing that their souls may be satisfied as with marrow and fatness when their mouth praiseth thee with joyful lips When they hear that they hear not as the word of man but as indeed it is the Word of God and not be idle Hearers but Doers of the same Populus interea tacite ingressus in imis substitit dum haec in Cancellis agerentur quibus finitis sedes quisque suas jussi capessunt atque ad solennem Liturgiam Sacellani se parant Alter Sacellanorum coram sacra mensa venerans sic incipit IF we say we have no sin we deceive our selves and the truth c. Confessionem Absolutionem Dominic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recitant c. Psalmos canunt pro tempore accommodos Ps. 84. 122 132. alternis respondente populo quibus facultas erat libri Lectio prima definitur ex 28. Gen. à ver primo ad finem Hymn Te Deum c. Lectio secunda ex secundo capite S. Joh. à vers◠13. ad finem Hymn Psal. 100. I Believe in God c. Et post usitatas Collectas hanc specialem addidit Episcopus O Lord God mighty and glorious and of incomprehensible Majesty thou fillest Heaven and earth with the Glory of thy presence and canst not be contain'd within any the largest compass much less within the narrow walls of this Room yet forasmuch as thou hast been pleased to command in thy holy Law that we should put the Remembrance of thy Name upon places and in every such place thou wilt come to us and bless us we are here now assembled to put thy name upon this place and the Memorial of it to make it thy house to devote and dedicate it for ever unto thee utterly separating it from all worldly uses and wholly and only consecrate it to the invocation of thy glorious Name wherein supplications and intercessions may be made for all men thy sacred Word may be read preached and heard the Holy Sacraments the Laver of Regeneration and the Commemoration of the precious death of thy dear Son may be administred thy Praise celebrated and sounded forth thy people blessed by putting thy Name upon them we poor and miserable creatures as we are be altogether unfit and utterly unworthy to appoint any earthly thing to so great a God And I the least of all thy servants no ways meet to appear before thee in so honourable a service yet being thou hast oft heretofore been pleased to accept such poor offerings from sinful men most humbly we beseech thee forgiving our manifold sins and making us worthy by counting us so to vouchsafe to be present here among us in this religious action and what we sincerely offer graciously to accept at our hands to receive the prayers of us and all others who either now or hereafter entring into this place by us hallowed shall call upon thee And give us all grace when we shall come into the house of God we may look to our feet knowing that the place we stand on is holy ground bringing hither clean thoughts and undefiled bodies that we may wash both our hearts and hands in innocency and so compass thine Altar I am alter Sacellanus denuo exiens venerans ante sacram Mensam incipit Litaniam in fine cujus recitavit hoc ipse Episcopus O Lord God who dwellest
were received to the Churches prayers but if those should fall into danger of death the ancient Canon shall be observed saith this Canon in the beginning that they shall be admitted notwithstanding the former Canon to the last Viaticum the reason is given in the later part of this Canon Because that to every one whatsoever that shall in danger of death desire the Eucharist it shall be given to him if he be found fit to receive it This could be no reason of the former part of the Canon namely of giving the last viaticum to penitents in danger of death unless that Viaticum and the Eucharist here be all one To that which may be objected that this Viaticum cannot be the same with the Eucharist mentioned in the last part of the Canon because this Viaticum here is allowed to persons in danger of death without any examination but the Eucharist is granted to persons in the same danger with this exception if the Bishop after examination shall find him fit It may be answered that notwithstanding this the Viaticum and the Eucharist may be all one for the Canon in the first part where it allows it to persons in necessity without examination speaks only of penitents who had already undergone the examination and had received their penance and submitted to the Churches discipline and so professed themselves truly penitents and were in such necessity desiring the Eucharist in the judgment of charity supposed fit to receive it though the Church denied the same to them when there was no such necessity for the maintenance of holy discipline and in terror of offendors But generaliter de quolibet for every one that should desire it before he had given testimony of his repentance there could not be sufficient ground of charity to believe so well and therefore they were to be examined by the Bishop or some others by his appointment So then I think the Canon may be interpreted thus of the holy Communion without any contradiction and that it ought to be so understood may I think be concluded by these Testimonies following Con. Ilerd c. 5. Const. Leon. 17. And most clearly by S. Cyprian Ep. 54. After consultation we have determined that those that have fal◠in time of persecution and have defiled themselves with unlawful Sacrifices should do full penance yet if they were dangerously sick they should be received to peace For divine clemency does not suffer the Church to be shut against them that knock nor the succour of saving hope to be denied to those that mourn and beg it nor to send them out of the World without peace and the Communion This is exactly agreeable to that Canon of Nice What Communion that was he tells us soon after that it was not only Absolution but the holy Eucharist besides as appears by that which follows Formerly we made this rule That penitents unless in time of extream sickness should not receive the Communion And this rule was good while the Church was in peace and quiet but now in time of persecution not only to the sick but to the healthful peace is necessary not only to the dying but to the living the Communion is to be given that those whom we perswade to fight manfully under Christs Banner and to resist even to blood may not be left naked and unarmed but be defended with the protection of the body and blood of Christ which for this cause was instituted that it might be a strength and defence to them that receive it how shall we teach them to shed their blood for Christ if we deny them Christs blood to strengthen them Or how shall we fit them for the cup of Martyrdom if we do not admit them to the Communion of the Cup of the Lord Upon this very ground was it provided that all dying men might have the holy Sacrament of the Eucharist the great defence in that dangerous hour when the Devil is doing his worst and last Agreeable to this of S. Cyprian is the 76. Canon of the 4. Carth. Coune He that in time of sickness desires penance if happily while the Priest is coming to him he falls dumb or into a phrensie let them that heard his desire bear witness to it and let him receive penance and if he be like to die speedily Let him be reconciled by imposition of hands and let the Eucharist be put into his mouth If he recovers let him be acquainted with what was done by the former witnesses and be subject to the known laws of Penance And those penitents which in their sickness received the Viaticum of the Eucharist let them not think themselves absolved without imposition of hands if they shall recover c. 78. Car. 4. And the Coun. of Orange c. 3. saies the same They that after penance set them are ready to depart out of this life it hath pleased the Synod to give them the Communion without the reconciliatory Imposition of hands Which suffices for the reconciling of a dying man according to the definition of the Fathers who fitly call'd the Communion a Viaticum But if they recover let them stand in the rank of penitents that by shewing the necessary fruits of penance they may be received to the Canonical Communion by the reconciliatory Imposition of hands It will not be amiss for the clearer understanding of all passages in these Canons to consider the Church her discipline in this particular Holy Church for preserving of holy discipline and deterring men from sin did appoint for wasting sins such as Adultery Murder Idolatry and the like severe penance for three or four six or seven years more or less according to the quantity and quality of the offence In the Greek Church they had several degrees of penance to be gone through in this set time 1. First they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lugentes Mourners standing without the Church Porch they were to beg of all the faithful that entred into the Church to pray for them in this degree they continued a year or more according as their crime deserved 2. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Audiente8 Hearers these might come into the Church Porch into a place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula so called because those that stood there were subjected to the Churches censure of Ferula where they might stand and hear the Scriptures read and Sermons but were not admitted to joyn with the Church in her prayers 3. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substernentes the prostrate as we may say so called because they were all to prostrate themselves upon their faces and so continued till the Bishop said certain prayers over them and laid his hands upon them They might be present at Sermon and the first Service of the Catechumens and then go out Laodic Con. 19. apud Nicolin these were admitted into the Nave of the Church and to stand behind the Pulpit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consistents they might stay after