allowable their Synagogue wâ—â—â—â—â— which was thereby guided and dâ—â—â—cted must necessarily have been altogether impracticable or at least utterly confesed Tr. 2. Ch. 6. div 1. And it is not amiss observed by Bâ—â—hop Whitgist that that command Dâ—ui 12. did as well concern the Judicial part of the Mosaical Law as the Ceremoniâ—l and therefore it may with as much plausibleness be urged to prove that no seâ—â—â—â—ar laws may be made under Christianity as that no Ecclesiastical Constitutions should be therein established unless it can be shewed that under the Gospel the Divine Law hath particular 〈◊〉 joined all circumstances of worship and Rules of Order in all Ecclesiastical Cases where it is presumed he hath not prescribed a Platform of civil polity And yet even in matters judicial also the Jewish Doctors as is manifest from their Bava Kama Sanbedrin Maccoth and other Talmudical Treatises did give divers resclutions of various particular Cases and circumstances not expressed in the Law of Moses and both these decisions and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or their Constitutions to be a bedge of the Law Macc. c. 1. Sect. 1 3. as when the Law did not allow above forty stripes to him who was to be adjudged to be scourged their Doctors required them never to exceed thirty nine not thereby altering Gods Law but taking care lest it should by mistake be violated are well allowed of by Christian Writers However Grot. in Deut. 25.3 2. Cor. 11.24 Coccei in Mac. c. 3. n. 12. Since the Gospel requireth a care of order and decency in the Christian Church to deny this liberty would be a diminishing from its commands but to grant it is no addition to them Wherefore though superstitious placing Religion where we ought not and irreverent neglect or making no Conscience of any Divine Institution are sinful prudential Constitutions remain lawful SECT VII Other Objections from the New Testament cleared 1. From the New Testament it hath been objected 1. That our Saviour defended his Disciples for not obeying the tradition of the â—lders which required them to wash before meat Mat. 15.2 Ans As this tradition did not refer to the order of the publick worship of God in Religious Assemblies so the true reason why our Saviour defended his Disciples in their practising against this tradition was because washing before meat was enjoined by them as a proper rule of Religion and of Purity In Loc. For as to general it hath been observed by Drusius and Dr. Lightfoot that many of the Jews esteemed not the written Law but that given by tradition to be their foundation and chief Rule of Doctrine and declared that he who transgressed the words of the written Law was not guilty but he who transgressed the words of the Scribes was guilty so in this particular discourse our Saviour chargeth them with teaching for Doctrines the commandments of men v. 9. and declareth against their errour and faltâ— Doctrine v. 20. that to eat with unwashen hands defileth not the man So that the question between our Saviour and the Scribâ—s and Parisees was this Whether it was to be admitted as a Doctrine that eating with unwashen hands defileth the man and our Saviours justifying his Disciples in this Case doth declare that wheresoever salse Doctrines are obtruded as parts of the Law of God it can be no mans duty to receive them and practise upon them which is that our Church also professeth 2. But our Saviour was so far from opposing prudential Rules and Observations for the orderly performance of Religious services that himself frequently practised such things according to the Custom and Constitutions of the Jews Thus as the Jewish Doctors sat in their Synagogues when they taught the people our blessed Lord ordinarily used the same gesture in teaching He also ordinarily joined in their Synagogue worship which was ordered by the Rules of Ecclesiastical Prudence and observed the gesture and other Rites of the Jewish Passover which the Authority of their Elders had established for order and decency And whereas in the Jewish Synagogues and Schools their Doctors used to sit about in a Semicircle and their Scholars before them upon lower Seats to whom the asking of Questions was allowed our Saviour also n the Temple which in the holy Scriptures oft encludeth the whole Court and building of the Temple among which were Religious Schools and Synagogues sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the Doctors hearing them and asking them Questions Luk. 2.46 3. Some have also against the use of external Rites in the worship of God urged those words of our Saviour Joh. 4.23 The hour cometh and now is when the true worshippers shall worship the Father in spirit and truth collecting thence that the Gospel worship is so wholly spiritual that it doth not admit outward Rites and signs Ans 1. This must needs be a false construction of these words which would tend to disclaim the two New Testament Sacraments the open and visible profession of Faith the publick meeting in Church Assemblies the praising of God and praying with the voice the reading and hearing Gods word reverent gesiures in Religious service and such like necessary parts of Religious duty in all which there is use of bodily actions and external signs 2. Our blessed Lord by these words of worshipping the Father in spirit and truth expresseth that worship which the Gospel directeth this is often called the truth and the worshipping of God in the Spirit Gal. 3.3 Phil. 3.3 and is opposite to the false worship of the Samaritans and different from the serving of God in Jewish Figures yet it both admitteth and requireth external expressions of reverence And in this place our Saviour declareth that under the Gospel the worship of God should be so properly suitable to God who is a Spirit that it should not be confined to any one particular place and therefore neither the Jewish Temple nor Mount Gerizim about which places of worship Christ then discoursed with the Samaritan Woman should be the peculiar place for divine adoration Because God who is a Spirit would under the Gospel be so spiritually known and honoured that he would not in any singular and peculiar place six any special outward Symbol of his divine presence as in the Jewish dispensation he had done in the Temple over the mercy Seat nor would he endure to be worshipped under the representation of a corporeal image as the Samaritans in Mount Gerizim did worship God in the form or image of a Dove as hath been observed by Mr. Mede Mede Disc en Jo. 3.23 and is declared concerning them in the Talmud in Cholin and by the Jewish Chronicler in Tzemach David whose testimonies and words are produced by Bochartus Bochart Hieroz Part. pester l. 1. c. 1. Vossius de Idololatr l. 1. c. 23. Indeed the Learned Eochartus as did also Vossius accounteth this charge upon the Samaritans to be a Fable
Christian love and that kindness of affection which our Lord requireth and by many cogent arguments enforceth upon his Disciples and instead thereof we may hear many contemptuous scoffing and scorning expressions which are an evidence of a frothy and airy vanity and haughtiness of mind unsuitable to the gravity and humility of the Christian Spirit Yea hence much discourse of many men religiously disposed which might be well improved to a pious proficiency in the Christian life runneth up into the wilder branches of contention and that zeal which might be well employed is oft mis-spent in cherishing the flames of passionate heats and heart-burnings accompanied with too much bitterness and becometh that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. James so sharply censureth and condemneth Jam. 3.14 15. as being manifestly opposite to those religious practices unto which Christians are directed from above 4. This opposition hath also too much promoted many sinful prejudices in the spirits of Men hence some have their minds unreasonably prepossessed with so much averseness towards and disesteem of the publick administrations of Gods service as indisposeth them for a devout performance of that worship and hindreth the vigorous exercise of Christian Graces in their joining therein to the decay of piety It occasioneth others to be neglectful in their attendance even upon the holy Sacramental Institutions of our blessed Saviour and this same sin of prejudice sometimes ruleth so far as to promote rashness of judgment and great censoriousness of others contrary to the Gospel rule and therein blindeth mens minds and hurrieth their passions into great excesses By all which things God is displeased and Christian Charity is violated but the greatest hurt befalleth themselves by their slighting the advantages of a Religious life and either frequently neglecting or negligently performing the publick duties of Gods worship and not entertaining the means of their Salvation which includeth also a want of due respect unto God and his grace 5. And what strange apprehensions this Sin is prone to raise of the worthiest men may be best discovered in some particular instances Hereby they who could not but admire the Works and Doctrine of Christ did both reject him and causelesly censure him as breaking the Sabbath blaspheming God being an Enemy to Caesar and a greater friend to Publicans and Sinners than was allowable and at last cryed out Crucify him Crucify him Act. 14.8.19 Hence also the same persons who so excessively admire Paul and Barnabas at Lystra being possessed with prejudice by the Jews perswasion were well pleased that they should be stoned to Death and thereupon they rejected that Doctrine which the Apostles preached 6. Upon the like ungrounded dis-affection Bas Ep. 75. St. Basil met with no better reputation at Neocesaria the place of his Fathers Family than to be branded for an Heretick Naz. Cann de Vita suâ and his great Friend Gr. Nazianzen at his first coming to Constantinople the City being in an uproar against him was stoned by them who when they understood him better being freed from their furious passions yielded him as his great worth deserved an high and honourable respect And the influence of this evil temper carried so strong a byass to pervert the judgments of the Donatists that St. Austin himself was misreputed by them as a seducer and deceiver of Souls Posidon de vit Aug c. 9. and they exclaimed against him both publickly and privately that he was a Wolf who should be slain for the preservation of the flock And all this was only because that famous man kept and defended the Communion of the Church which they rejected he truly judging that a duty which they erronesously condemned as a sin Thus this uneven glass of prejudice when placed before the minds of men mis-representeth even what is comely and amiable as if it was monstrous ugly and deformed SECT II. Shewing these contentions to disadvantage Christianity and to gratify Popery and Irreligion 1. It is manifest that the open appearance of such and indeed of all other open contentions in the Church have constantly abated the honourable esteem of Christianity in the World amongst them who do not profess it and upon that account they ought as much as is possible to be avoided by those who value the interest of Religion Ep. ad Corinth p. 2. Clemens the Fellow-labourer of St. Paul took notice that in the dissentions fomented at Corinth about no matters of Doctrine but only of Order and Government the hot distractions of a few heady and self pleasing persons as he stileth them occasioned the name of that Church to be greatly reproached and evil spoken of which was otherwise honourable renowned and worthy to be loved And Socrates averreth Socr. Hist Eccl. lib. 4. c. 5. that the controversies necessary on the Churches part about Arianism were attended with so great a mischief that the Christian profession it self was from thence openly derided in the Theaters even under the Government of a Christian Emperour and Constantine himself observed Eccl. Hist Eccl. l. 10 c. 5. that the opposition of the Donatists at its first taking root did bring forth such dangerous fruit that they who had their minds estranged from this most holy Religion had thence an occasion given them to scorn and deride it And the reflection upon the strange proneness to disagreement among Christians occasioned that reproachful expression against the Christian name related of Solyman the Turkish Emperour who when it was told him that the Christians would unite together against him at the last he lifting up his hand and stretching out his fingers replyed That there was no more ground to fear that the Christians should ever unite than to fear that those singers should grow together 2. Nor is it hard to shew that such differences among Protestants do gratify the interests and desires and comply with the designs of the Papists Contz Polit l. 2. c. 19. It is the known Maxim of their great Politician Bella haereticorum pax Ecclesiae which in his language expresseth our discords to be their security And Bishop Whitgift in Queen Elizabeths days Letter to the Council in Fullers Hist l. 9. Contz l. 2. c. 18. expressed it to be a thing notorious that the opposing Vniformity was in England the Papists advantage and the Protestants disadvantage and which way their interests and endeavours at this time move may be discerned by an observing eye without the help of a Telescope their hopes being founded in our dissentions 3. Upon these dissentions also they much insist to disswade persons thereby from the Protestant profession though this is indeed no other argument than what the Gentiles of old made use of against Christianity and is both long since sufficiently answered by Clemens Alexandrinus Strom. l. 7. Origen against Celsus and many other Fathers on the behalf of Christians and hath lately been well returned upon the Papists themselves However the
account also apparently hindred because these discords do oft divert many Ministers from the more directly profitable parts of their employment and make it necessary for them to spend much time in satisfying these scruples and answering objections with thoughtfullness of the ill consequents of these dissentions while they have other work enough to do in the worship of God the edifying his Church and the opposing other designs of those Enemies who seek to undermine it This is like the discovery of a fire breaking forth or inward mutinies appearing at that time when there is much necessary work to be done at home and many conflicts to be prepared for both at home and abroad which must needs put some considerable obstructions to those proceedings SECT III. Of the dangerous loss of the Churches Peace and Unity by this controversie and of the sin of Schism 1. That upon matters referring to this controversie the Peace and Concord of our Church doth much depend and that it is and hath been thereby evidently and extreamly hindred is so apparently visible that it needeth no proof and hath been on all hands generally confessed and complained of Now though it be every Christians duty to reject that Peace which is inconsistent with Piety yet there can be no discharge given to these great duties of Peace and Vnity where they may be practised consistently with godliness and truth To be truly Religious is to enjoy a healthful state of a sound mind where there is no lethargick stupidness but an inward and vigorous life which is not attended with distempered heats and inflammations but with a calm and sedate composure of a sober spirit for the fruits of righteousness are sown in peace Jam. 3.18 2. This duty is so considerable that the Holy Ghost seemeth scarce in any thing else so pathetically to command and urge our practical obedience as about the Churches Peace and Christian Vnity If there be any consolation in Christ Phil. 2.1 2. saith the Apostle if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfil ye my joy that ye be like minded being of one accord and of one mind Yea so generally is this duty pressed that there is scarce any Book of the holy Scripture chiefly of the new Testament but doth particularly enjoin or recommend it 3. If we value the favour and presence of God even that is no where so much to be found as where Christian Peace and Unity are most pursued Wherefore St. Paul commandeth 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you And the same Apostle declareth that the Church becometh an Holy Temple Eph. 2.21 22. and an habitation of God by being a building joined and united in Christ and fitly framed together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some have not amiss observed that in the framing of that Greek word there is contained a treble band of Unity The Jewish Doctors observed that the Shecinah or Divine presence did dwell with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meek and quiet spirits but flyeth from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who were wrathful and angry Nazianz. Orat. 12. Nazianzen maketh it a considerable Character of one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near of God and to what is Divine that he is a man who embraceth peace and hateth discord Ign. Ep. ad Eph. p. 20. 25. Edit Voll and Ignatius expresseth the great profitableness of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unspoted Vnity that thereby they may always have Communion with God and prevail against the power of the Devil 4. If the true exercise of the Christian life and duty be considered St. Paul declareth the divisions and discords of the Church of Corinth to be an evidence that they were carnal 1 Cor. 3.3 and to be the cause why their assembling to the Lords Supper was not advantageous but hurtful to them Ch. 11.17 18. and that the benefits of true Christian growth and encrease are to be expected in Christian Vnity Cyp. de Vnit Eccl. Eph. 4.16 Ch. 2.21 Col. 2.19 And in those words of our departing Saviour Hil. in Ps 119. Joh. 14.27 Peace I leave with you my peace I give unto you the ancient Fathers have conceived the great blessing of peace given by Christ to his Church and the duty of peace required in it to be chiefly contained Basil Mor. Reg. 50. Amb. de Joseph c. 13. To this sense St. Cyprian Hilary Basil Ambrose Chrysostome and Theophylact expound that place some of them including also the tranquillity of the Christian mind and the perfect peace of the life to come And from that Text St. Augustine concludeth Serm. 59. de Verb. Dom. that he cannot come to Gods inheritance who doth not observe Christs Testament and he can have no concord with Christ who will be at discord with a Christian 5. That the want of peace becometh the decay of piety may be also sufficiently confirmed by particular instances Ep. ad Cor. p. 3. Clemens observed concerning the Corinthian Church that while they enjoyed peace they had an unsatiable desire to do good and received a plentiful effusion of the holy Spirit they were religious in their supplications to God and harmless towards one another but upon their discord righteousness and peace was banished far from them they all who embraced divisions forsook the fear of God P. 5. and became dark sighted in the Faith and walked after evil affections And Nazianzen took notice that Religion had one flourished in the Church and calculating the season when its decay began Naz. Orat. 21. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that from the time this contradicting spirit as a terrible Disease infected the Church thence forward its beauty and glory did decline And there is another Country not unknown to us where like effects may be observed and after peace was lost injustice and unrighteousness like a mighty torrent did at once bear down all before it heretical blasphemies were frequently belched forth against all the fundamental Articles of the Christian Faith and all manner of vile affections were professedly served under the ranting and other names of pretendedly Religious Sects 6. Upon this account Christian peace was deservedly esteemed and honoured in the Primitive Church to which purpose the judgment and practice of that excellent spirited man Gr. Nazianzen is above other worthy our observation He disswadeth from that peace which is evil and sinful Orat. 12. but by no means alloweth any discharge to this great duty in other cases and declareth that his little Church where he was Bishop before he went to Constantinople continuing in Unity and concord when discord and much overspread the Christian World was reputed to be as the Ark of Noah which alone escaped the universal deluge and where Religion was intirely preserved Ruff. Prol. in Naz. Orat
Prayer prophesying and singing were frequently thereby performed as is evident from 1. Cor. 14. And I yield it most probable though even Protestant Writers do herein differ that the ancient Roman Jerusalem and Alexandrian Offices were called the Liturgies of S. Peter S. James and S. Mark because of their certain early use in the Churches where they presided though it is not certain that they were composed by them this being mentioned by no ancient Writer of the first Centuries Nor do I doubt but the Liturgy or Anaphora of S. John and that of the twelve Apostles are suppositious which with the former are related by Gabriel Sionita Gab. Sionit de Ritib Maron to be exhibited amongst the Syriack Offices for of these we have no mention in any ancient Ecclesiastical Writer unless the words of Epiphanius Epiph. Haer 79. expressing all the Apostles with S. James the Brother of our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chief Dispensers or Stewards of the Christian Mysteries might allowably be racked to speak them all Composers of Liturgical forms Allatius de Liturg. S. Jacob. according to the violence offered to those words by Leo Allatius But if it can yet be proved that at least since the ceasing of the frequent distribution of the miraculous gifts of the Spirit the Church of Christ hath in all Ages used and approved forms this will be as considerable a testimony in behalf of Liturgies as can reasonably be required 9. That forms of Prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them from Conc. Laod. c. 18.3 Carth. c. 23. and Conc. Mil. c. 12. and that they have continued from that time downward cannot be denied In the fourth Century there is frequent mention in some parcels of Liturgy in the Writings of the Fathers and there are so many testimonies that S. Chrysostom S. Ambrose and S. Basil were framers of Liturgies that I do not see how any can rationally doubt of the truth thereof But that these Liturgies have undergone divers alterations in succeeding Ages is both apparent and is very reasonable to be imagined And he who shall compare the Greek Copy of S. Basils Liturgy with the Syriack or its version both which are represented together by Cassander Cassand Liturgie will find them so vastly different from each other that he must either conclude great alterations to have passed upon them or that they never were originally the same But from these I shall now look back into the more early times of the Christian Church where for the most part I shall only briefly mention the testimonies which have been fully produced by others 10. It is not probable Euseb de Laud. Constant autemed that Constantine the Emperour would have composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly Prayers for the use of his Souldiers if such forms had not then been used in the Christian Church De Vit. Const l. 4. c. 19 20. Eusebius accounting this an admirable thing that the Emperour should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of the words of Prayer But Eusebius in another place giving a particular account of some expressions suited to the Souldiery in those set forms of Prayer which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constituted Prayers doth a little before that declare Constantines own practice that he would take Books into his hands either for contemplating the holy Scriptures or for the expressing with his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers that were constituted and appointed and this Eusebius there calleth his ordering his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner of the Church of God and this is a manifest evidence of forms in the Christian Church in his time Orig. Hom. 11. in Jerom Cont. Celsum l. 6. Origen manifestly citeth a piece of the usual Liturgy an hundred years before Constantine saying Frequenter in oratione dicimus Da omnipotens da nobis partem cum prophetis c. We frequently say in our Prayers Give O Almighty God give us a part with the Prophets c. and in his Books against Celsus he declareth Christians to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers which were ordained or constituted S. Cyp. de Orat. Dom. Cyprian sufficiently intimateth the use of some forms in the Carthaginian service in his time by describing the entrance or beginning thereof the Priest saying sursum corda lift up your hearts and the people answering Habemus ad Dominum We lift them up unto the Lord. And the that considereth that Tertullian plainly intimateth a form of abrenunciation in Baptism De Cor. Mil. c. 3. and that they had set Hymns then appointed for particular times and hours upon their stationary days Albasp Observ l. 1 c. 16. as Albaspinus interpreteth him Adv. Psych c. 13. will think it not improbable that what he mentioneth of the particular heads of Prayer in the usual Assemblies of the Christians should have reference to some constant forms by them used Tert. Ap. c. 39. and their use is favoured by the expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Justin Martyr and Ignatius And many have thought V. Dr. Hammond in 1. Tim. 2.1 that the Apostle had a special eye to the composure of such forms of Prayer agreeably to what the Baptist and our Saviour prescribed to their Disciples in commanding Timothy the Governour of the Church that among the things which concerned his behaviour in the Church of God Ch. 3.15 first of all prayers intercessions supplications and giving of thanks be made for all men c. For though the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie that Prayers be put up to God or that they be composed in this place it may well intend both And it is thought by S. Augustine Aug. Ep. 59. that these various words of the Apostle Prayers Supplications Intercessions and giving of thanks did direct to a comprehensive fulness of all such Prayers in the fixed models of the publick service of the Church when the Communion was administred and that the publick offices of the Church were accordingly composed De Vocat Gentium l. 1. c. 4. and the same sense is also favoured by Prosper 11. Since the reformation the Saxon and other Lutheran Churches have their Liturgies the Bohemian had its Liber Ritualis and the Palatinate it s Agenda as Vrsin stileth it by which the right order of its publick administrations Vrsin Praef. in Apolog. Catechis might be vindicated from the Calumnies of detractors And the Churches of France Holland and others have their forms for the publick service of God And after the Order at Geneva had established a form of publick service for the Lords day with some appearance of a liberty of variation which some relate not to have been so manifest in their practice as in their rule which was Dominico die mane
8. whence the Targum mentioning the expedition against Antiochus speaketh of him under th ename of Alexander and the Prophet speaketh to the Jews under the stile of the Rulers of Sodom and the Elders of Gomorrha 2. And secondly the Objection is not sufficient to disprove the Historical truth of these Books if we consider 1. That the fixed time of the life of Job and the time to which divers Prophecies refer is not easily determined which yet is no good argument against the truth of either as it is a bad argument against the credit of ancient History either of our own or other Nations that it is hard to fix the scituation of divets ancient places mentioned by names now unknown 2. That both Josephus and other Historians do make no mention of divers considerable things which were certainly true as for Josephus some of the Prophets and the matter of divers Canonical Books and some remarkable Histories as particularly all that referred to the framing the Golden Calf are omitted by him 3. That the ancient Christians who had the use of divers ancient Jewish Writers and other Histonary now lost and had thereby greater opportunity of searching into the Historical truth of these things did esteem them to be true Relations Bel and the Dragon is cited as a true Narration containing an example for Martyrdom and an instance of the sureness of Gods provision for them that trust in him by Irenaeus Tertullian Clemens Alexandrinus S. Cyprian and Gr. Nazianzen and divers others V. Lit. African in Crit. Sacr. Tom. 8. p. 46 47. And Origen particularly undertook the defence of the truth of the History of Susanna in answer to the Letter of Africanus which containeth the sum of all the Objections against it Eus Hist Eccl. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were fully and manifestly satisfied by Origen saith Eusebius S. Hierome also wrote a Comment upon Susanna and upon Bel and declareth Origen to have written upon the same And S. Hierome calling these fabulaes useth that word here as he doth elsewhere V. Epist ad Castrutium for true Narrations which we also sometimes call stories and these very things he particularly acknowledgeth for truths Apol. 2. ad Ruff. Proleg in Habbacuc ad Chromatium And Judith is propounded as a true Narration and example of love to her people or courage by Hierome Origen Tertullian Clemens Alexandrinus Clem. Ep. ad Corinth p. 70. and even by Clemens Romanus the Companion of St. Paul in that his undoubted Epistle to the Corinthians And these testimonies are the more considerable because several of these Writers and particularly Tertullian Clemens Alexandrinus Origen and Hierome were men of great knowledge in all ancient learning Wherefore there is very considerable evidence that these relations are true Histories though it would be inconsiderable matter of Objection if they were acknowledged to be only Parables 3. Obj. 2. Judith approveth the fact of Simeon against the Sichemites by desiring the like assistance from God Ch. 9. and spake things untrue Ch. 10. v. 12 13 14. and Ch. 11. and yet she was commended highly and blessed by Joacim and the Elders Ans Both in these Books and even in the Canonical Scriptures we must distinguish between things Historically related which are many times evil and the matters of precept and command which are always good The main design of this Book of Judith being to shew Gods wonderful Providence in preserving his Church divers things are mentioned in the carriage of Judith which are neither to be allowed in her nor imitated by us And in the Canonical Scriptures we read of good men uttering expressions in Prayer which were unadvised and blamerble such were Elijahs intercession against Israel and both his and JOnah's passionate desire of Death We also read of Jacob by false speaches procuring his Fathers blessing which were allowed by Rebecca and of the contrivance of Jacobs other Sons against Joseph with their lying devices to paliate their own sin and of the like wiles which Jehu used to destroy the Worshippers of Baal and in some things both Jehu and Judith deserved commendation but in other things their practices as the other now mentioned and divers more are not examples for our imitation but rather warnings to us to take heed of the like miscarriages 4. Obj. 3. From Tobit there are divers things objected Of what is said against any thing contained in the fifth Chapter which is purposely left out of our Kalendar I shall take no notice But Ch. 6.9 10. The using the heart and liver of a Fish is declared as from an Angel to be a Cure for one vexed with an evil Spirit and the Gall thereof to be a remedy for the whiteness of the eyes Concerning which place two ways of interpretation are propounded by Drusius Drâ—â—â— Tob. theone that these words concern a Disease or distemper of body occasioned by the operation or influence of an evil spirit which yet may be healed by natural remedies which the Angel did direct and he sheweth that some parts of fishes are reputed to have medicinal vertue and it is ordinarily acknowledged that some distempers curable by Medicine may be promoted by evil spirits But the other which I chiefly embrace is to this purpose that it is no ways improbable that God who more frequently manifested himself by Angels before the coming of Christ should by the Ministry of one of them vouchsafe an extraordinary help and cure to one who religiously served him though by the use of means otherwise inconsiderable that his mercy and mighty power should be manifested by the effecting such a Cure By washing in Jordan according to the Prophets direction the Leprosie of Naaman was miraculously cleansed by washing in Siloam at our Saviours command the blind man obtained a wonderful Cure So small a thing as Moses his râ—d ordered by Gods power was an instrument of working divers miracles and by Elijah's Mantle smiting the Waters they were twice divided 2. Kin. 2.8 14. and in Egypt at the sprinkling of bloud the destroying Angel passed over Now can any man think it either impossible or altogether incredible that God should produce great effects by small appearances at the direction of an Angel who had oft done the like at the direction of a Prophet And this direction of the Angel is manifestly designed for a particular preservation to Tobit and a Cure to his Father and the following Chapters declare the effect of both nor ought it to be doubted but that our great and eternal God hath done many great things besides what was thought necessary to be expressed in the Canonical Scriptures 5. Obj. 4. In the sixth seventh and ninth Chapters of Tobit the Angel who is said to Accompany him is spoken to under the name of Azarias viz. the Son of Ananias and seemeth to owne that name whereas it could not be true that the Angel was this Azarias But here it must
be considered V. Ambr. de Abr. Patr. l. 1. c. 6. Drus in gen 18.3 V. Gen. 18.2 16. 22. that it is the usual practice even of the Holy Scriptures to call Angels by the name of such as they represent or resemble The two Angels that came to Sodom in the appearance of men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men Gen. 19.12 The Angel that appeared to Manoah's Wife being asked if he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man who appeared to the Woman declared that he was Jud. 13.11 the Angel in the Sepulchre who gave tidings of the resurrection of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man Mar. 16.5 and the two Angels who appeared at the Ascension of our Lord are called by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in white apparel Act. 1.10 Now it is not agreeable to religious piety to condemn such ways of expression as evil and sinful which are allowed in the holy word of God nor is it unseemly for an holy Angel to owne that manner of expression which the holy Spirit himself useth And besides this Estius in loc diffic Scrip. in Tob. that which is hinted by Estius may well be admitted that the name of Azarias the Son of Ananias might be taken by the Angel upon himself to express by the signification of these names what was the business he came to effect Azarias signifying the help of God and Ananias the grace and favour of God that by the Angel the help of God was vouchsafed which is the effect of the Favour of God Obj. 5. The last Objection from Tobit and the most considerable is Tob. 12.15 Where the Angel is reported to say I am Raphael one of the seven holy Angels which present the Prayers of the Saints and go in and out before the glory of the holy one For the clearing of this place touching the Phrase of the seven holy Angels which yet is neither in Munsters Hebrew Copy of Tobit nor in the Syriack it may be taken for an definite number as the like Phrase is used Mat. 12.45 Mede Disc on Zech. 4.10 And Mr. Mede's Notion is known who asserteth it as an evident truth in his judgment and for which he giveth considerable proof that there are only seven principal Angels or Arch-Angels to which these words refer But whether these words be understood definitely for seven only or indefinitely for an uncertain number we have the like expression in the Canonical Scripture Zec. 4. 10. Rev. 5.6 7. What is here said concerning Angels presenting the Prayers of the Saints this being a point of truth or matter of belief may not be received accordin gto the judgment both of the ancient Church and our present Church upon the authority of an Apocryphal Book further than it is grounded upon the evidence of the Canonical Scripture and in such a ense only as is agreeable to the Doctrine of those holy Scriptures Indeed if these words be acknowledged to be the words of an holy Angel as they are related in this Book according to some versions then must they be as certainly true as if they had been spoken by a Prophet or Apostle But admitting that an holy Angel did converse with Tobit yet might his words be either misapprehended or in this passage misrepresented And that they are so may be hence with some probility conjectured because in this place Tob. 12.15 there is no mention of Angels presenting the Prayers of the Saints either in the Hebrew Copy of Munster or Fagius or in the Syriack Version or in the Latin which S. Hierome translated out of the Chaldee but it is only expressed in the Greek which our Translation followeth and this very place was above 1400. Years ago thrice cited by Cyprian Cypâ—â— de Orat. Domin de Mortalitate Adv. Jud. l. 1. n. 20. without this clause on this manner Ego sum Raphael unus ex septem Angelis Sanctis qui adsistimus conversamur ante claritatem Dei Indeed in the twelfth Verse both according to the Greek the Hebrew and the Latin the Angel spake of his bringing the remembrance of their Prayers before the holy one but even there the Syriack mentioneth no such thing 8. But because these words are in our version and taken in a restrained sense have been ordinarily admitted as a truth by divers ancient Christian Writers I shall give a double account in what sense these words may be taken agreeably to the Canonical Scriptures and the anciently received Doctrine in the Christian Church who owned not the Angels as Mediators nor did allow that Prayers should be put up to Angels 1. They judged that the holy Angels who are frequently present with us do join in our Religious worship and Prayers to God and as all who join in Prayers do present those Prayers to God so particularly do the holy Angels who enjoy a nearer Communion with God then we have yet attained Cont. Cels l. 5. p. 273 238. Lib. 8. p. 401. So Origen who expresly declareth against praying to Angels or to any who do themselves supplicate addeth afterward that the Christians particular Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presenteth the Prayers joining in them P. 420. and in another place of the same Book V. D. Hammond Annot in 1. Cor. 11.10 saith that many myriads of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do join in Prayer with them who pray to God And as holiness disposeth an Angel to be ever ready to join in glorifying God so love maketh them ready to desire our good Luk. 15.10 since there is joy in the presence of the Angels of God over one sinner that repenteth And S. John in his Vision of the Churches worship declareth the holy Angels about the Throne to join in their Amen thereto Rev. 7.10 11 12. 9. 12. That the holy Angels being Gods Messengers as their name imports are both Ministers of conveying much good to us from God which divine Providence could bbestow without their Ministry and of representing our state and desires to God as his Servants and our friends which are fully and immediately manifest to God who is Omniscient And this may be performed partly as they are testifiers and witnesses of our actions Ad fr. in Erem Serâ—â— 68. with desire of our good and such S. Aug. judgeth them certainly to be and S. Paul giveth Timothy a charge before the elect Angels 1. Tim. 5.21 and speaketh of their presence in the Church 1. Cor. 11.10 and if Satan be the accuser of the brethren before God Rev. 12.10 the holy Angels may well be thought truly to represent what is good and partly as they are ministring Spirits attending on God and desiring our good they declare our Prayers not as Mediators but as Ministers non quia Deum doceant as S. Aug. expresseth sed quia voluntatem ejus super his consulunt desiring to know what commands God will give them to
Minister for our good according to our Petitions Ep. 120. c. 22. Ep. 121. c. 9. This sense is oft expressed by S. Augustin and in the Book under his name De diligendo Deo and seemeth well to agree with the expressions of others of the ancient Fathers and with the notion of the ancient Jews as it is mentioned by Philo Phil. de Plant. Nae de Gigantibus and thus much seemeth to be encluded in these words of the New-Testament Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be Heirs of Salvation And Mat. 18.10 Take heed that you despise not one of these little ones for I say unto you that their Angels do always behold the face of my Father which is in Heaven And this notion expresseth an honourable ministration of the holy Angels De Cu. Dei l. 9.6 15. which hath respect to the Church of God but doth not allow them as S. Aug. would not to be accounted Mediators nor to receive Religious worship from us but to be honoured by us Charitate non servitute De Ver. Râ—elig c. 55. by an high degree of respectful love but not by Religious service and subjection 10. As to that passage of Ecclus. 46.22 Which mentioneth Samuel prophecying after his death it is sufficient here to observe that that that part of that Chapter is by our Kalendar directed to be omitted And from all this it may appear that nothing is in our service appointed to be read out of the Apocrypha which being rightly understood is any way hurtful or of ill influence upon practice Yet it is to be further noted that he who shall acknowledge that there is much good contained and no evil or sin advised in any of the Apocryphal Books is still far from admitting them to be equal to the Canonical Scriptures For though there may be divers Books free from actual error yet it is the Prerogative of the holy Scriptures alone to be immediately indited by that holy Spirit who can never err and to be tendered of God and received of his Church as the perpetual and infallible rule to manifest the will of God and the Doctrines of Faith SECT VII Considerations about that Translation of the Psalms used in the Liturgy 1. The next thing to be treated of is the ue of the Psalms according to the version in the Common-Prayer-Book concerning which Consid 1. The use of this Translation doth not require us to judge it the best English Translation For as formerly the sentences out of the Psalms before Morning Prayer and at the Communion were expressed according to another ancient and distinct translation so both the Epistles and Gospels and the sentences out of the Psalms at the beginning of Morning and Evening Prayer are now altered according to our last allowed English Translation which alteration seemeth to prefer that Translation as the best 2. Cons 2. The Translation of the Psalms used in our Liturgy is from the Hebrew to which it generally agreeth sometimes using the liberty of a paraphrastical stile And the Hebrew being the Original is doubtless more pure than any Translation which differeth fromit And though the Septuagint in the Book of Psalms which of all other hath been of most frequent publick use in the Christian Church doth vary less from the Hebrew than in any other Poetical Book of holy Scripture yet a Catalogue may be given of at least an hundred and fifty places wherein the Septuagint differeth from the Hebrew not in any Christian Doctrine but in the manner of expressing the sense of those Texts in all which the version in the Liturgy accordeth with the Hebrew and dissenteth from the Septuagint Indeed in some phrases and clauses our version followeth the Septuagint where the matter is unblameable and three entire verses which are not in the Hebrew Chaldee or Syriack are in the fourteenth Psalm added in this English Version according to the ordinary Copies of the 70 Grot. in Ps 14. and of many but as Grotius intimateth not all of the Aethiopick Vulgar Latin and Arabick and which are not in the Greek Manuscript from Alexandria but these Verses being the same with what is cited by the Apostle out of the Old Testament Rom. 3.12 13 18. cannot be disallowed as to the matter of them and the Psalms in the Liturgy being chiefly used as Hymns of praise or our words of blessing God agreeably to the practice of the Jewish and ancient Christian Church may well admit in that use of such a variation from the Hebrew Text. 3. If we observe the practice of the ancient Christian Churches we shall find that the Greek Church publickly used the Psalms according to the Septuagint and the Latin Arabian and Aethiopick Churches V P. Pithaeum de Latin Biblior Interpret had their Psalms of publick use translated from the Septuagint or with a little tincture from Lucian the Martyr wherein they also followed some evident corruptions of the Greek Copies as the Arabick in admitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 17.14 the Aethiopick in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 39.5 Ps 92.10 and the Vulgar in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Version was translated out of the Hebrew but hath suffered some alterations by being revised according to the Septuagint from whence among other things it received its frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this Version hath many imperfections as chiefly its leaving out sometimes a whole verse as in Ps 34.9 and sometimes some part thereof as Ps 58.9 The result of this consideration is this that the Psalms publickly used in the Church of England are more fully agreeing to the Original Hebrew than any of those known Versions were which were used in the ancient Christian Churches and he who thinketh that he may not lawfully join or Minister in the Church of England because of our use of this version of the Psalms might have discerned greater cause in this very particular to have kept him at a greater distance from all the famous ancient Christian Churches in the World 4. Cons 3. The particular places most blamed in this Version of the Psalms do afford no sufficient cause when our superiours enjoin the use of this Translation to withhold our hearty consent thereto I shall instance in three places which are chiefly urged 1. One is Ps 106.30 where this Translation readeth it then stood up Phinees and prayed and so the Plague ceased But the Version in our Bibles rendreth it Then stood up PHinehas and executed judgment The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbs of which Root being most used in the form Hithpahel do generally signifie to pray and in this form of Pihel they are rarely used and do sometimes signifie judging or the judge interposing between men and men to end their strife But
designed for these Religious actions 2. That though the Jewish Sabbath had a peculiar respect to their deliverance from Egypt Deut. 5.15 Yet for that mercy which was far inferiour to what Christians enjoy by Christ they observed also other yearly solemnities especially the great Feasts of the Passover and the Feast of Tabernacles Wherefore though the observation of the Lords day as it is one day in seven encludeth a testimony that we worship God the Creator who made the World in six days and rested the seventh and as it is the first day of the Week it containeth a a professed owning and honouring of Jesus Christ our Lord and Saviour who accomplished his humiliation and began his exaltation on that day yet this doth by no means exclude the lawful use of any other time directed either by voluntary choice or Ecclesiastical or political laws for the advantage of piety in the worship of God and the more solemn observance of those great actions of our blessed Lord which ought evermore to be had in remembrance CHAP. V. Of the particular Offices in the Liturgy SECT I. Of the direction for Communicants receiveing the Lords Supper 1. THE first particular office according to the order of the Book is that for the Communion at the end of which the Rubrick requiring every Parishioner to communicate at least three times in the year is disliked because many persons may not be duly qualified to receive Presbyt Excep p. 21. and therefore this Rubrick was desired either to be left out or to be altered to this sense that the Communion should be thrice in the year administred if there be a convenient number to receive Now because this exception is thought considerable whereas indeed the Rubrick is herein not only justifiable but very commendable I shall endeavour to clear this whole matter by these considerations 2. Cons 1. To receive the holy Communion is a very great Christian duty and cannot be neglected without grievous sin and the displeasure of God This may appear by observing that God strictly required all his Sacramental Institutions to be received when he appointed Circumcision he declareth concerning the uncircumcised Manchild that that Soul should be cut of from his people he hath broken my Covenant Gen. 17.14 When he ordered the use of the Pass-over he said the man that is clean and not in a journey and forbeareth to keep the Passover the same soul shall be cut off from his people because he brought not the Offring of the Lord in his appointed season that man shall bear his sin Num. 9.13 and even this person who was unclean was bound to keep the Passover in the next following month Num. 9.10 11. Under the New Testament those words Joh. 3.5 Except a man be born of water and of the spirit he cannot enter into the Kingdom of God are by the general testimony of Antiquity to be understood concerning Baptism and the Pharisees are condemned for rejecting the Counsel of God against themselves being not baptized of John Luk. 7.30 Now the reason why God was so greatly offended at the neglect of these Sacraments is expressed to be because he accounted this to be a disowning or dis-esteeming his Covenant of which his Sacraments were a sign and seal Gen. 17.14 and because Gods appointment and institution therein was not obeyed Num. 9.13 Luk. 7.30 Wherefore because the Lords Supper doth exhibit the New Testament in the blood of Christ and the partaking thereof is particularly commanded by Christ it must upon the same reasons be as evil and dangerous to neglect this Sacrament as those other And if it be further considered that this is a special Ordinance of eminent Christian profession shewing forth the Lords 〈◊〉 till he come 1. Cor. 11.26 and exhibiting the Communion of the body and blood of Christ the right partaking of this Ordinance must needs be concluded to be a principal action and service of Christianity whether we consider the duty performed or the benefits which may be thereby received 3. If the practice of the Apostolical and Primitive Church be consulted the three thousand converted on the day of Pentecost when the Holy Ghost was given Act. 2.42 did all continue stedfastly in the Apostles doctrine and fellowship and in breaking of Bread and Prayer And the receiving the Communion was esteemed so high a part of the Christian service in their publick Assemblies Act. 20.7 that their assembling was called their coming together to break bread Conc. Ant. c. 2. The Council of Antioch determined them to be cast out of the Church who were present at the reading of the Scriptures but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a disorderly manner went away and received not the Eucharist Can. Ap. 9. and the same was decreed in the Canons of the Apostles and much to the same purpose in other Councils which as that of Antioch were embraced as part of the Code of the Universal Church Agreeably hereunto it was Ignatius his desire for the Ephesians Ign. Ep. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they all of them jointly and every one of them particularly should meet together and partake of the same bread Among the Protestant Churches Syn. Petricor Sect. 5. 1587. the Polonian Synod consisting of members who owned three distinct confessions did unanimously declare that all Pastors ought to teach and accustom their auditors that as oft as the Lords Table is prepared in the publick Assemblies for the faithful they should not neglect every one of them to come unto it And the vehement expressions in the Geneva Catechism and in Bucers Censura against them who neglect to come to the Lords Supper might be here added with other testimonies of the same nature Only it must be here observed that Non-Conformity hath run its changes at such a variance as if both the extreams were to be preferred to the middle way The Author of the Admonition esteemed this direction for the Communicants receiveing to be too large T. C. Reply p. 117. and that too much was done in directing them to Communicate but both Mr. Cartwright the chief opposer of the Liturgy in Queen Elizabeths time Alt. Damasc c. 10. p. 727 728 and the Author of the Altare Damascenum who was the most violent censurer thereof in King James his time thought that too little was done herein for both of them would have all who are in the Churches Communion forced even by civil punishments saith the former and statis temporibus omnes adigendi sunt saith the latter to receive the Lords Supper and both of them condemn them who abstain from the Lords Table out of fear as guilty of superstition and that they ought not to be born with But now again the Chanel is altered and the stream is returned to the other side But by the invariable rule of the will of God which is an unerring guide it is the duty of all Christians to attend upon
Cens c. 11. And Bucer in his Censura declareth it to be an ancient and simplex ritus apure or innocent Rite and that he judgeth the use thereof to be neither indecent nor unprofitable 17. I know there are some who think their own apprehensions so much above all others that they are no otherwise moved by testimonies which are produced against them than to express their censures Altar Damasc c. 10. p. 830. and sometimes their contempt o◠the most worthy Writers and on this manner doth Didoclavius deal with the testimony of Bucer which I now produced saith he it is frigida diluta censura nec satis expendisse videtur it was his dull and weak judgment about this matter and he did not seem to have considered what he wrote But let not such think that their authority is of any value to be put in the balance against the Primitive Church and so many reformed Churches and Writers and therefore as there being no just cause from the consideration of this rite it self and the use thereof to condemn it the censure of such persons is unjust and uncharitable and the dislike of others who are more modest in their opposition is also groundless SECT III. Of laying on hands in Confirmation THis Imposition of hands is the more opposed Didocl Altar Damasc c. 5. p. 359. Except of Presbyt p. 29. because of those Declarative words in the Prayer used at Confirmation Vpon whom after the example of the holy Apostles we have now laid our hands to certifie them by this sign of thy favour and gracious goodness to them The Non Conformists here will neither allow that the Apostles practice should be accounted any example for laying on hands in Confirmation nor that this sign may be used to certifie Gods grace and favour which seemeth say they to speak it a Sacrament 2. Wherefore we are first to consider what Warrant this imposition of hands in Confirmation may claim from the practice of the Apostles We read Act. 8.15 17 18. that after Philip had baptized at Samaria by the Apostles prayer accompanied with imposition of hands they received the Holy Ghost and the same is related concerning the Disciples at Ephesus Act. 19.6 Here we have an Apostolical practice evident that they imposed hands and prayed and thereupon the Holy Ghost was received It is indeed acknowledged that in those instances there was a visible and miraculous testimony of the presence of the Holy Spirit by speaking with Tongues c. but the chief blessing of Gods Spirit consisteth in the inward Graces of the Spirit which were not peculiar to that time and that the obtaining the strengthning grace of the Spirit was in an especial manner designed by the Apostles imposition of hands is declared by Irenaeus Iren. adv Haeres l. 4. c. 75. Aug. Tract 6. in Ep. 1. Johan and it was justly esteemed by S. Austin that the Holy Ghost is here received where no miraculous gifts are bestowed but the gracious dispositions of love peace and unity are entertained And prayer especially the most solemn Prayer of the Bishop or chief Officer of the Church joyned with imposition of hands which was a testimony of peculiar benediction used by dying Jacob and others under the Old Testament and by Christ and his Apostles under the New is a means to obtain this blessing to such who are disposed and qualified for the receiving thereof but that those who indulge and give way to their corruptions and passions as the Corinthians did by their divisions could not receive the increase of the grace and strength of the Holy Spirit by the Apostolical imposition of hands is also asserted in the place above-mentioned by Irenaeus And if any persons will contend that the imposition of hands now received in the Church cannot be a practice according to the example of the Apostles because in those times the Holy Ghost was oft miraculously received which cannot now be expected he may as well assert that the imposition of hands for Ordination is not continued in the Church from the example of the Apostles because then the Holy Ghost was sometimes extraordinarily given thereby or that our praying and preaching is not a doing that for which we have the Apostles for an example because we cannot by them expect such wonderful gifts as sometimes were conferred under the Apostles doctrine and by their prayer 3. And by the searching into Antiquity we may discern the general use of this Imposition of hands in the Church as from the Apostles When the Apostle Heb. 6.2 speaketh of the Foundation of the Doctrine of Baptisms and of laying on of hands the ordinary exposition of the Greek and Latine Fathers refer those words unto Confirmation and in the same sense are they understood by Calvin Beza Illyricus and many other Protestants Eusebius ralateth a story Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein Confirmation was used under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while S. John was yet alive and Cornelius noted it as a defect in Novatus the Schismatick that he never obtained Confirmation from the Bishop for receiving the Holy Ghost which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Hist l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words are related in Eusebius Tertullian in his short account of the Rites of the Church Tertul. de Resur Cam. c. 8. De Baptism c. 8. after he had mentioned Baptism expresseth Confirmation in these words Caro manus impositione adumbratur ut anima Spiritu illuminetur and in his Book De Baptisma saith that after Baptism is used imposition of hands calling for and inviting the holy Spirit by that benediction Cypr. Ep. 73. S. Cyprians testimony is yet more full who saith that for those whom Philip baptized that which lacked was performed by Peter and John by whose prayer and imposition of hands the Holy Ghost was invocated and poured forth upon them which also saith he is now practised among us that those who are baptized in the Church are presented to the chief Officers of the Church that by our prayer and imposition of hands they may obtain the Holy Ghost and may by Confirmation attain to the highest Order of Christians or signaculo dominico consummentur S. Ambrose speaketh of Confirmation Amb. de Sacr. l. 3. c. 2. Hieron adv Lucif Aug. Cont. l. 3. c. 16. l. 5. c. 23. in Psal 130. that the holy Spirit is thereby obtained by prayer S. Hierom approveth it for Apostolical and S. Austin in divers places defendeth the practice hereof with relation to the Apostolical imposition of hands and for the receiving the Holy Ghost even when the miraculous gifts of the Spirit were no more communicated and this imposition of hands was enjoyned by the ancient Council of Elvira Conc. Elib c. 38. unto them who being baptized in case of necessity did afterwards recover their health And therefore this practice of the