the Greek Creeds read it in one 〈◊〉 the Father in opposition to the Polytheism of the Heathens and in Jesus Christ his only 〈◊〉 Son our Lord I believe in the Holy 〈◊〉 the Resurrection of the Body and the 〈◊〉 〈◊〉 lasting For in the Days of the 〈◊〉 as well 〈◊〉 afterwards it was the Practice at Baptism to demand the baptized 〈◊〉 assent 〈◊〉 the fundamental Articles of the 〈◊〉 Faith us Philip did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst which Fundamentals we may be 〈◊〉 they reckoned the Doctrine of the 〈◊〉 because they were baptized in the Name and Dedicated to the Service of the 〈◊〉 and that of the Unity of the Godhead because it was the great 〈◊〉 and design of their Preaching to overturn the Pagans multiplicity of Deities and that of the Resurrection of the 〈◊〉 and the Life everlasting because that was the Characteristick or Peculiar Doctrine of the 〈◊〉 Religion by which it was eminently 〈◊〉 from other Sects and Opinions and was the only Comfort and support of the Christians under their Sufferings and Martyrdoms according to that of St. Paul 1. 〈◊〉 15. 29. If the Dead rise not at all why are they then baptized for the Dead As for the other Articles of the Creed viz. Such as are predicated of Christ as His being conceived of the Holy Ghost born of the Virgin Mary c. and those other two The Holy Catholick Church and The Forgiveness of Sins I conceive them to be introduced the second way viz. in opposition to Heresies as they sprung up in the Church as was conceived by the Holy Ghost in opposition to the 〈◊〉 Ebionites and Cerinthians who taught that Christ was born in the ordinary and common way as other Men and Women are Was born of the Virgin Mary suffered under Pontius Pilate c. in contradiction to the Docetae Simonians and others who affirmed Christ to be a Man not really but only Phantastically or in appearance of which Hereticks 〈◊〉 speaks and 〈◊〉 them his forementioned Creed seems particularly to be levelled The Remission of Sins against the Basitidians who held that not all Sins but only involuntary ones would be remitted or rather against the Novatians who denied remission to the Lapsed The Holy Catholick Church to exclude thereby all 〈◊〉 and Schismaticks from being within the Pale thereof By these two ways then was the Creed composed and by the latter hereof were those two Articles introduced of Christ's Descent into Hell and of the Communion of Saints The Communion of Saints was brought in last of all The Descent into Hell towards the 〈◊〉 end of the Fourth Century into the manner and occasion whereof as also the intent and meaning of this Article I had designed once to enquire having made some Collections concerning it but finding I should be then forc'd to pass the Limits of my prescribed time I have thought it expedient to omit it and to return to those Points from whence I have so long digressed CHAP. IV. § 1. Of Godfathers § 2. 〈◊〉 preceded Baptism The Form and Reason thereof § 3. Next came Baptism its self The Sacramental Water 〈◊〉 by Prayer § 4. The Person Baptized in the Name of the Trinity § 5. 〈◊〉 or dipping generally used § 6. Sometimes Perfusion or Sprinkling The Validity thereof considered § 7. After Baptism followed Prayers § 1. HAving in the former Chapter made a little Digression I now return to the matter that first occasioned it which was the Questions proposed to the Persons to be Baptized unto which Adult Persons answered for themselves and Susceptors or Godfathers for Children Of these Susceptors or Sponsors 〈◊〉 speaks where he thus adviseth the delay of Childrens Baptism What necessity is there that Sponsors should expose themselves to danger who through Death may 〈◊〉 of the Performance of their Promises or may be deceived by the wicked Disposition of those they promise for Whether the use of Sponsors was from the Apostles Days I cannot determine unless the Negative may be conjectured from Justin 〈◊〉 Tertullian's Senior by Fisty Years who when he enumerates the Method and Form of Baptism says not one Word of Sponsors or Godfathers as may be seen in his Second Apology Pag. 93 94. § 2. When these Questions and Answers were ended then followed Exorcization the manner and end whereof was this The Minister put his Hands on the Persons Head that was to be Baptized and breathed in his Face implying thereby the Exorcization or expelling of the Devil or Evil Spirit from him and a preparing of him for Baptism and Confirmation when and where the good and holy Spirit was conferred and given This Practice I find mentioned by Clemens Alexandrinus who speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exorcism before Baptism but more fully by some of those Bishops that were present at that famous Council of Carthage held Anno 258 in whose Determinations Exorcization is required as previous and antecedent to Baptism Thus in that of Crescens Bishop of Cirta I judge saith he that all Hereticks and Schismaticks who would come to the Catholick Church are not to be admitted till they have been first Exorcized and 〈◊〉 So also said Lucius Bishop of 〈◊〉 It is my Opinion that all Hereticks are to 〈◊〉 exorcized and baptized And thus more clearly Vincentius Bishop of Thibaris We know Hereticks to be worse than 〈◊〉 If therefore they would turn and come to the Lord we have a Rule of Truth which the Lord commanded the 〈◊〉 saying Go in my 〈◊〉 lay on Hands and cast out Devils Mark 16. 17. And in another place Go and teach all Nations baptizing them in the Name of the Father of the Son and of the Holy Ghost Matth. 28. 19. Therefore first let them come by Imposition of Hands in Exorcism and then by the Regeneration of Baptism that so they may be made Partakers of Christ's Promises but otherwise I think they cannot From this last Determination we may observe the Reason of these Exorcisms which arose from a misunderstanding of Christ's Valedictory Speech to his Disciples in Mark 16 17 c. In the 16th Verse of that Chapter 〈◊〉 them to go forth preaching the Gospel and to Baptize which was to be 〈◊〉 〈◊〉 perpetual Ministration to the end of the World Then he proceeds to tell them v. 17 18. that for the speedier propagation of the Gofpel and that the Heathens 〈◊〉 the more readily embrace it he would confer on them and the first Preachers 〈◊〉 of the Gift of working Miracles that in 〈◊〉 Name they should cast out Devils and speak with new Tongues as they most 〈◊〉 did at the Day of Pentecost That they should take up Serpents as Paul did at 〈◊〉 without receiving any Injury and if they 〈◊〉 any deadly thing it should not hurt them They should say Hands on the Sick and they should recover All which they did as Ecclesiastical Histories 〈◊〉 testifie and St. Mark closes
consummari ac perfici posse 〈◊〉 Domini Fidei veritate Epist. 76. § 9. p. 249 250. That as far as he could 〈◊〉 he 〈◊〉 that the Divine Benefits could 〈◊〉 wise be 〈◊〉 or 〈◊〉 nor that less thereof could 〈◊〉 where the Divine Gifts are received with a sound and full Faith both of Giver and Receiver Far in Baptism the Spots of Sin are otherwise washed 〈◊〉 than the 〈◊〉 of the Body in a Secular and Carnal Bath is in which there is need of a Seat to sit upon of a Vat to wash in 〈◊〉 Soap and other such like Implements that so the Body may be washed and cleansed but in another manner is the Heart of a Believer is the Mind of a Man purified by 〈◊〉 Merits of Christ. In the Sacraments of 〈◊〉 through the Indulgence of God in Cases of 〈◊〉 the Divine 〈◊〉 convey the 〈◊〉 〈◊〉 those that 〈◊〉 Nor let 〈◊〉 one think it strange that the Sick when they are Baptized are only perfused or sprinkled since the Scripture says by the 〈◊〉 Ezekiel Chap. 36. v. 25 26. I will sprinkle clean Water upon you and ye shall be clean from all your 〈◊〉 and from all your Idols will I cleanse you a new Heart also will I give you and a new Spirit will I put within you Also it is said in Numbers chap. 19. 19 20. And the Man which shall be 〈◊〉 to the Evening 〈◊〉 shall 〈◊〉 purified the third Day and the seventh Day and 〈◊〉 shall be clean but if he shall not be purified the third 〈◊〉 and the seventh Day he shall not 〈◊〉 clean and that Soul shall be 〈◊〉 off from Israel because the 〈◊〉 of Aspersion hath not been sprinkled on him And again the Lord spake unto Moses Numb 8. v. 6 7. Take the 〈◊〉 from among the Children of Israel and cleanse them and thus shalt thou do unto them to cleanse 〈◊〉 sprinkle Water of Purifying upon them And again the Water of Aspersion is Purification From whence it appears that sprinkling is sufficient instead of Immersion and whensoever it is done if there be a sound Faith of Giver and Receiver it is perfect and complent And a little 〈◊〉 in the same Epistle the said Father argues the Validity of Baptizing by Sprinkling because such as had been so Baptized were never Baptized again Aut si aliquis 〈◊〉 eos nihil 〈◊〉 〈◊〉 quod aqua salutari 〈◊〉 perfusi sunt sed 〈◊〉 vacuos esse non decipiantur si incommodum languoris 〈◊〉 convaluerint baptizentur Si autem baptizari non possunt 〈◊〉 jam baptismo 〈◊〉 sanctificati sunt 〈◊〉 in fide sua Domini indulgentia 〈◊〉 Idem Ibid. § 10. p. 250. If saith he any shall think that such have not 〈◊〉 the Grace of God but 〈◊〉 void and empty thereof because they have been only 〈◊〉 with the Saving Laver Let not such then that have been so Baptized 〈◊〉 themselves but 〈◊〉 they recover their Health let them 〈◊〉 Baptized but if they cannot be 〈◊〉 as having been already Sanctified with the Ecclesiastical Baptism why then are they scandalized in their Faith and in the Mercy of God So that Sprinkling or Perfusion was 〈◊〉 valid and seems to be always used in Cases of Necessity as Immersion was in their ordinary Publick Baptism when as Tertullian writes they dipped the Baptized Person three times under Water that is dipping him once at the naming of each Person of the Holy Trinity We are says the foresaid Father dipped at the naming of each Person § 7. When Baptism was over the Person that had been then Baptized as Justin Martyr relates it was 〈◊〉 into the number of the Faithful who then sent up 〈◊〉 Publick Prayers to God for all Men for themselves and for him that had been Baptized After which the Baptized Person as the said Father goes on to write was admitted to receive the other Sacrament of the Lord's Supper with the rest of the Faithful So that in Justin. Martyr's Age at least in his 〈◊〉 at that Season it seems very probable that there followed only Prayers after Baptism But not long after his time we meet with many other Ceremonies then used which because they have some Relation to our present Controversies I shall mention in the following Chapter CHAP. V. § 1. After Baptism followed 〈◊〉 〈◊〉 Vnction § 2. Then Signation or 〈◊〉 with the Sign of the Cross. § 3. Then 〈◊〉 of Hands or Confirmation § 4. 〈◊〉 Reasons for 〈◊〉 § 5. For 〈◊〉 § 6. For Imposition of Hands § 7. 〈◊〉 immediately followed Baptism § 8. 〈◊〉 confirmed as well as Bishops § 9. Confirmation reiterated § 1. AS for those Rites that succeeded Baptism and which we find first mentioned in Tertullian they were in number three viz. Vnction Signation and Imposition of Hands or if the Reader pleases he may call them all by the Name of Confirmation Touching Unction or Chrismation 〈◊〉 thus writes As soon as we are baptized we are 〈◊〉 with the blessed Vnction An external carnal Vnction is poured upon us but it spiritually advantages And to the same purpose says his Follower Cyprian He that is baptized must of necessity be anointed that having received the 〈◊〉 or Vnction he may be the Anointed of God and have him in the Grace of Christ. § 2. Under this Crismation was comprehended Signation or the Signing of the Baptized Person with the Sign of the Cross which the Minister performed with this 〈◊〉 or 〈◊〉 So saith 〈◊〉 The Flesh is 〈◊〉 that the Soul may be 〈◊〉 And then it follows The Flesh 〈◊〉 Signed that the Soul may be fortified This Sign was made in the Forehead as Cyprian observes than King 〈◊〉 for invading the Priest's Office was smit with a 〈◊〉 on his Forehead and mark'd by an offended God 〈◊〉 that place where those are mark'd whom God Receives Hence he calls a Christians Forehead A Signed Forehead and thus elegantly exhorts the People of 〈◊〉 in Allusion hereunto to take unto themselves the whole Armour of God mentioned 〈◊〉 6. 〈◊〉 To take 〈◊〉 themselves for a Covering for their Head the 〈◊〉 of Salvation that their Ears might be fortified against their 〈◊〉 〈◊〉 that their Eyes might be strengthned against the beholding of 〈◊〉 Images that their Forehead might 〈◊〉 〈◊〉 that so the Sign of God might be 〈◊〉 inviolable So Pontius speaks of certain Confessors who by the 〈◊〉 of their T or mentors had their Foreheads marked a Second Time It is observed by Tertullian that the Devil strives to be God's Ape imitating the Acts of his Worship and Service and prescribing the fame to his Deluded Adorers as particularly in the Idolatrous Services of 〈◊〉 as whose Priests baptized some as his Believing and Faithful Servants and Sign'd them in their Foreheads as his 〈◊〉 § 3. To 〈◊〉 〈◊〉 Imposition of Hands or that which most properly we term Confirmation which was
this Chapter and his Gospel with saying that when the Apostles went 〈◊〉 and Preached the Lord 〈◊〉 with them and confirmed the Word with Signs following So that these were extraordinary Actions 〈◊〉 promised to the 〈◊〉 and first 〈◊〉 of the Faith of Christ. But now it is evident from the forementioned Determination of Vincentius Bishop of 〈◊〉 that in his Age they apprehended them to be like Baptism ordinary and standing Administrations in the Church and so 〈◊〉 in the Sense of the fore-cited Text introduced for an ordinary and constant Practice that which was promised by Christ for an extraordinary and miraculous Gift Christ promised his 〈◊〉 the miraculous Power of casting Devils out of Bodies possessed by them But these Fathers understood this Promise of the common Spiritual Effects of the Gospel which where it is believingly received delivers that Person from the Desusion and Dominion of the Devil under which we all naturally are being by Nature Children of Wrath and for the Declaration of this invisible Freedom and Deliverance which they all thought to be in 〈◊〉 〈◊〉 Baptism they made use of this external Sign of Exorcism just before Baptism to declare thereby that now the unclean Devil with all his Power and Tyranny was cast out of that Person who was now going in and by 〈◊〉 to be 〈◊〉 to the Service of a 〈◊〉 Master viz. of the Blessed Trinity Father Son and Holy Ghost God blessed for evermore § 3. When 〈◊〉 was 〈◊〉 then came Baptism its self and the Person being ready to be Baptized the Minister by Prayer 〈◊〉 the Water for that use because it was not any Water but only that Water as Sedatus Bishop of Turbo writes which is sanctified in the Church by the Prayers of the Minister that 〈◊〉 away Sin It is true indeed as Tertullian writes That any Waters 〈◊〉 Sacramentum sanctificationis consequuntur 〈◊〉 〈◊〉 supervenit 〈◊〉 statim 〈◊〉 de Coelis Baptism p. 598. may be applyed to that use but then God must be first Invocated and then the Holy Ghost presently comes down from Heaven moves upon them and 〈◊〉 them 〈◊〉 saith Cyprian The Water must be first 〈◊〉 and sanctified by the Priest that by its washing it may wash away the Sins of Man that is Baptized § 4. The Water being Consecrated the Person was then Baptized in the Name of the Father of the Son and of the Holy Ghost So writes Justin 〈◊〉 They are baptized in the Name of God the Father Lord of all and of our Saviour Jesus Christ and of the Holy Ghost For as Clemens 〈◊〉 says The baptized Person by this Dedication to the Blessed Trinity is delivered from the corrupt Trinity viz. The Devil the World and the Flesh and is now Sealed by the Father Son and Holy Ghost This Baptizing in the Name of Trinity Origen terms The Invocation of the Adorable Trinity § 5. As for the 〈◊〉 of Water employed in Baptism that is whether they 〈◊〉 or dipped to me it seems evident that their 〈◊〉 Custom was 〈◊〉 〈◊〉 or dip the whole Body When St. Barnabas describes a baptized Person by his going down into the Water We go down saith he into the Water full of Sin and Filth but we ascend with Fruit and Benefit in our Hearts And so Tertullian represents baptized Persons as entred into the Water And as let down into the Water And Justin Martyr describes the same by being washed in Water and calls the place where they are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing-place or a Bath whence 〈◊〉 〈◊〉 against the Baptism of Hereticks condemns it as carnal and as being upon that account no 〈◊〉 different from the Baptism or washing of the Jews which they used as a common and ordinary Bath to wash away the 〈◊〉 of their Bodies § 6. But though Immersion was their usual Custom yet Perfusion or Sprinkling was not accounted unlawful but in cases of necessity that was used as in Clinic Baptism which was when sick Persons whose Deaths they apprehended were Baptized in their Beds as 〈◊〉 being sick and 〈◊〉 Death as was 〈◊〉 was Baptized in his 〈◊〉 〈◊〉 Perfusion or Pouring on of Water It is true indeed this Baptism was not generally esteemed as perfect as the more solemn Baptism for which Reason it was a Custom in some Churches not to advance any to Clerical Orders who had been 〈◊〉 Baptized an Instance whereof we have in the Church of Rome where the Ordination of Novatian to be a Presbyter was opposed by all the Clergy and by many of the 〈◊〉 as unlawful because of his Clinic Perfusion But yet that they held it not altogether or absolutely unlawful to be done appears from that on the Intreaties of the Bishop they consented that he should be ordained as he accordingly was And Cyprian in a set Discourse on this Subject declares that he thought this Baptism to be as perfect and 〈◊〉 as that done more solemnly by Immersion for when one Magnus writ to him 〈◊〉 his Opinion whether those were 〈◊〉 baptized who through their 〈◊〉 were 〈◊〉 〈◊〉 but only perfused or aspers'd he 〈◊〉 Nos quantum concipit mediocritas nostra 〈◊〉 in nullo mutilari 〈◊〉 posse divina beneficia nec minus aliquid illic posse contingere ubi plena tota 〈◊〉 dantis sumentis accipitur quod de divinis muneribus hauritur Neque enim sic in Sacramento Salutari delictorum contagia ut in lavacro carnali seculari 〈◊〉 cutis corporis 〈◊〉 ut aphronitris 〈◊〉 quoque adjumentis Solio Piscina opus fit quibus ablui mundari corpusculum 〈◊〉 Aliter pectus credentis abluitur aliter mens hominis per fidei merita mundatur In Sacramentis 〈◊〉 necessitate cogente Deo indulgentiam suam 〈◊〉 totum 〈◊〉 〈◊〉 Divina compendia Nec quemquam movere debet quod 〈◊〉 〈◊〉 persundi videantur aegri cum gratiam dominicam 〈◊〉 quando 〈◊〉 〈◊〉 per Ezechielem 〈◊〉 〈◊〉 〈◊〉 aspergam super vos aquam 〈◊〉 mundabi mini ab omnibus 〈◊〉 〈◊〉 ab omnibus 〈◊〉 〈◊〉 vos dabo vobis cor novum Spiritum novum dabo in vobis Item in Numeris homo qui 〈◊〉 immundus usque ad 〈◊〉 hic 〈◊〉 dietertio die septimo mundus erit si 〈◊〉 non suerit purificatus die tertio die septimo non erit mundus exterminabitur anima illa de Israel quoniam aqua aspersionis non est super eum sparsa Et iterum locutus est Dominus ad Moysen dicens accipe 〈◊〉 de 〈◊〉 〈◊〉 Israel 〈◊〉 〈◊〉 ita 〈◊〉 〈◊〉 purificationem 〈◊〉 〈◊〉 〈◊〉 aqua purificationis iterum aqua aspersionis purificatio est Unde 〈◊〉 〈◊〉 quoque aquae 〈◊〉 〈◊〉 lavacri obtinere quando haec in ecclesia 〈◊〉 ubi sit dantis accipientis 〈◊〉 integra stare omnia
the Minister 〈◊〉 his Hands on the Head of the Party Baptized Anointed and Signed and prayed that the Holy Ghost would be pleased to descend and 〈◊〉 upon him This immediately followed Signation as that did Unction So 〈◊〉 〈◊〉 The Flesh is 〈◊〉 that the Soul may be 〈◊〉 the Flesh is Signed that the 〈◊〉 The Flesh is 〈◊〉 with the 〈◊〉 of 〈◊〉 that the Soul may be 〈◊〉 〈◊〉 the Spirit And when 〈◊〉 〈◊〉 is finished 〈◊〉 Hands are imposed with Prayers invocating and inviting the Holy 〈◊〉 § 〈◊〉 Having thus briefly shewn what their Additional Acts to Baptism were it will in the 〈◊〉 place be necessary to enquire into the 〈◊〉 〈◊〉 or Reasons of their usage of them 〈◊〉 〈◊〉 for Unction This was taken from the 〈◊〉 Rites 〈◊〉 it was employed in the Instalment of 〈◊〉 High Priest to denote his 〈◊〉 〈◊〉 to the Service of God as Tertullian writes This Vnction is 〈◊〉 〈◊〉 the Jewish Dispensation wherein the High Priest was anointed with 〈◊〉 〈◊〉 of an Horn as Aaron was by Moses So now in the times of the Gospel all Christians being as Tertullian says 〈◊〉 to God and the 〈◊〉 They were in 〈◊〉 thereunto 〈◊〉 by the a 〈◊〉 of Oyl to their 〈◊〉 〈◊〉 os the 〈◊〉 Father expresses it The Flesh is anointed 〈◊〉 Soul may be consecrated From the Spiritual Unction also of God the Son by God the Father for which reason he was called Christ or Anointed they pleaded for their 〈◊〉 and external Unction as 〈◊〉 saith Jesus is called Christ from being anointed which Vnction was Spiritual because whilst only a Spirit he was anointed by the Father as in the Acts. They are gathered 〈◊〉 〈◊〉 this City against thy Holy Son whom thou hast 〈◊〉 but our 〈◊〉 is Carnal though it spiritually profits Cyprian adds this further Reason for this Custom of 〈◊〉 viz. He that is Baptized must of necessity receive the 〈◊〉 or 〈◊〉 that so he may be the 〈◊〉 of God and 〈◊〉 in him the Gract of Christ. § 5. As for Signation or the Signing with the Sign of the Cross By this was 〈◊〉 That they were to be 〈◊〉 and valiant in the Cause of Christ having their Hearts 〈◊〉 and 〈◊〉 as 〈◊〉 observes The 〈◊〉 is Sign'd 〈◊〉 the 〈◊〉 may be 〈◊〉 Hence this Sign was made on an open visible place on their 〈◊〉 which is the Seat of 〈◊〉 and 〈◊〉 implying thereby that they 〈◊〉 〈◊〉 and constantly to fight like good Soldiers under the Cross of Christ whence 〈◊〉 says that as the Christians so the 〈◊〉 of 〈◊〉 Sign'd the Foreheads of their Soldiers § 6. As for the very Act of Confirmation or Imposition of Hands that was practised from an Opinion of the Imperfection of 〈◊〉 that that did not convey the Graces of the Holy Spirit but only prepared Persons for the reception of them when they should be actually bestown in the Confirmation for as 〈◊〉 says We do not receive the Holy Ghostin Baptism but-being 〈◊〉 therein by the 〈◊〉 〈◊〉 to the Angel that mov'd upon the 〈◊〉 at 〈◊〉 we are 〈◊〉 prepared for the Holy Ghost And When our Bodies are 〈◊〉 and blessed then that most Holy Spirit willingly descends from the Father And at the Imposition of Hands the Soul is illuminated by the Spirit Cyprian in his 74th Epistle § 6 7 8 〈◊〉 somewhat largely of this Custom of Confirmation from whence I have observed this following 〈◊〉 of it Every one in a state of Heathenism and Idolatry was considered as dead wherefore when any one came from that state to the Christian Faith he was said to live which Life may be compared to a natural Life As to compleat a Natural Life there must be a Body 〈◊〉 a Soul so must the same be imagin'd in a 〈◊〉 Life As in the first Creation God first 〈◊〉 the Body of Man and then breathed 〈◊〉 him the Breath of Life first made a fit 〈◊〉 to receive the Soul before the Soul its self 〈◊〉 framed So in the second Creation God first prepares the Man before he gives his Spirit 〈◊〉 first makes the Man a fit Temple for the Holy Ghost before he gives the Holy Ghost Now the 〈◊〉 by which a Man is prepared and 〈◊〉 is by Baptism by which he is cleansed and purged from Sin and fitted for the Reception of the Spirit of God in which respect he is to be regarded as a Body The way by which the Holy Ghost is infused which as a living Soul must actuate and direct that prepared Body is by Prayer and Imposition of Hands or by Confirmation For as Cyprian writes in the same place Baptism alone cannot purge away Sins or sanctifie a Man unless he has also the Holy Ghost That is has received Confirmation as it is frequently styl'd in Cyprian's Epistles In the Decrees of the Council of Carthage and in the Letter of Cornelius to Fabius Bishop of Antioch extant in Eusebius Lib. 6. cap. 43. p. 244. This being the Regeneration of the Spirit and Baptism the Regeneration of Water both which our Saviour affirmed to be necessary when he said unto 〈◊〉 John 3. 5. Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God As Nemesianus Bishop of Thubunis saith one is not sufficient without the other the Spirit cannot 〈◊〉 without Water nor the Water without the Spirit Therefore it was necessary to be regenerated by both Sacraments viz. By Baptism and by Confirmation Wherefore as Cyprian exhorts we must pray That those who are yet Earthly may become Heavenly and be born of the Water and the Spirit That is be Baptized and Confirmed which were the external Signs of 〈◊〉 from Sin 〈◊〉 bestowing Grace both 〈◊〉 necessary to make a compleat 〈◊〉 for as the same Father writes Then are 〈◊〉 truly sanctified and fully become the Sons of God when they are regenerated with both Sacraments Baptism and 〈◊〉 according as it is written Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God So that though a 〈◊〉 was Baptized yet they accounted his Christianity incomplete and imperfect till he was also confirmed For which reason 〈◊〉 objects against 〈◊〉 that he could scarcely acknowledge him a complete Christian because being baptized in his Bed he 〈◊〉 not received Confirmation or the Additionary Rituals to Baptism nor did he ever 〈◊〉 receive them Thus you see the Reasons they produced for this Usage to fortifie which they added some Examples of the Holy Writ 〈◊〉 Tertullian 〈◊〉 to this purpose the Example of Jacob 〈◊〉 Genesis who put his Hands on the Heads of Ephraim and Manaffes and blessed them And Cyprian urges that instance of the Apostles Acts 8. 15. 17. where after several of the 〈◊〉 had been baptized by Philip Peter and James conferred the Holy Ghost on them by Imposition of Hands
They had no need again to be Baptized saith he having been baptized by 〈◊〉 but only what was 〈◊〉 or lacking was performed by Peter and John which was that by Prayer and Imposition of Hands the Holy Ghost should be conferred on them which Custom as he there adds is now observed by us that those who are Baptized in the Church are offered to the Governours thereof by whose Prayer and Imposition of Hands they receive the Holy Ghost and are compleated with the Lord's Seal To this Practice also Firmilian refers that action of St. Paul in Acts 19. 5. Where on those who had been only Baptized by John's Baptism 〈◊〉 〈◊〉 the Holy Ghost by Imposition of Hands And Cyprian applies to Confirmation the Descent of the Holy Ghost 〈◊〉 10. 44. in miraculous 〈◊〉 and Gifts of Tongues on Cornelius and his Friends though they were not then Baptized So much now for the Reasons of Confirmation all that I shall do more is to add two or three Observations concerning it § 7. The first whereof is That Confirmation was an immediate Consequent of Baptism it was not deferred till many Years after but was presently administred as Tertullian writes As soon as we come out of the Baptismal Laver we are anointed and then we are confirmed Else if they had not been so soon confirmed they must notwithstanding their Baptism according to their Opinions as it hath been before demonstrated have continued graceless without the Adorning Gifts of the Holy Spirit a long time even as long as their Confirmation was delayed which to imagine concerning them is unreasonable and uncharitable Indeed in case of Necessity when they had neither time nor 〈◊〉 it was waved 〈◊〉 Immersion was with respect to Baptism but yet if the sick Person happened to recover he was then to be confirmed as is evident from the Case of Novatian whom 〈◊〉 accuses because that when he was restored to his Health again he was not confirmed according to the Canon of the Church But otherwise 〈◊〉 immediately or 〈◊〉 the same time followed 〈◊〉 § 8. From the former Observation there follows this that not only the Bishop but also his Presbyters or Curates did by his 〈◊〉 and in his Absence confirm For if Confirmation always succeeded Baptism then whenever Baptism was there was also Confirmation Now 〈◊〉 for Baptism we may reasonably suppose that in a Church there were some fit to be 〈◊〉 at least once a year and sometimes it might happen that either the See was 〈◊〉 or the Bishop through Persecution might be 〈◊〉 from his Flock so long a time as Cyprian was double the space and if so must no Persons have been Baptized within that time by reason of the Bishop's unavoidable Absence That seems a little hard since as was said before they esteemed Baptism and Confirmation necessary to Salvation and to deprive 〈◊〉 Souls of Salvation that died within that 〈◊〉 because they had not been confirmed by 〈◊〉 Bishop which was impossible would be too severe and uncharitable Besides that Presbyters did Baptize we have proved already and since Confirmation was done at the same time with Baptism it is very reasonable to conclude that he that did the one performed the other also But that Presbyters did confirm will appear most evidently from this very Consideration viz. That the Imposition of Hands 〈◊〉 Persons just after Baptism which we call Confirmation and the Imposition of Hands at the 〈◊〉 of Offenders which we call 〈◊〉 was one and the self same thing Confirmation and Absolution being 〈◊〉 〈◊〉 that we make use of to distinguish the 〈◊〉 times of the Performances of the 〈◊〉 〈◊〉 or Ceremony The Thing or 〈◊〉 was not different Imposition of Hands was used both at one and 〈◊〉 other 〈◊〉 the same Mystical Signification viz. The Conferring 〈◊〉 the Holy Ghost and his Graces on that 〈◊〉 on whom 〈◊〉 were imposed Only now to distinguish the time of this 〈◊〉 of Hands whether after Baptism or at the 〈◊〉 of Offenders these two Terms of Confirmation and 〈◊〉 are used by us the former to signifie that used just after Baptism and the latter that 〈◊〉 was employed at This now viz. That Confirmation and 〈◊〉 were one and the self same thing I 〈◊〉 presently prove And then in the next 〈◊〉 I shall shew that with the Bishop and sometimes without the Bishop Presbyters did Absolve by Imposition of Hands And if these 〈◊〉 Points can be clearly manifested it will 〈◊〉 follow that Presbyters did confirm for if there was no difference between Confirmation and Absolution but only with respect to time and 〈◊〉 Presbyters at one time viz. at Absolution conferred the Holy Ghost by Imposition of Hands it is very unreasonable to deprive them of the same Power at the other time which was at Confirmation If Presbyters could at one Season bestow the Holy Spirit it is very probable that they could do the same at the other also Now as to the first Point viz. That there was no difference between Confirmation and Absolution but that they were one and the self same thing This will appear most evidently from the consideration of that famous Controversie touching the Validity of Hereticks Baptism between Stephen Bishop of Rome and Cyprian Bishop of Carthage or rather between the Churches of Europe and Africa the Sum whereof was this Stephen Bishop of Rome 〈◊〉 That those who were baptized by Hereticks and came over to the Catholick Church should be received only by Imposition of Hands Cyprian Bishop of Carthage contended that besides Imposition of Hands they should also be baptized unless that they had been before baptiz'd by the Orthodox in which Case Imposition of Hands should be esteemed sufficient Now this Imposition of Hands they sometimes term that which we 〈◊〉 Confirmation and sometimes Absolution 〈◊〉 using either of those Expressions and indifferently applying them according 〈◊〉 they pleased in one place giving it the Title of Confirmation and in another that of Absolution which that they did I shall endeavour to evince by shewing First That they called this Imposition of Hands Confirmation Secondly That they called it Absolution First I shall prove that they called it Confirmation unto which end let us consider these following 〈◊〉 Those says Cyprian which are baptized without the Church when they come unto us and 〈◊〉 the Church which is 〈◊〉 one they are to be baptized because the Imposition of Hands by Confirmation is not sufficient without Baptism for then they are fully sanctified and become the Sons of God when they are born 〈◊〉 both Sacraments 〈◊〉 as it is written 〈◊〉 a Man be born again of the Water and of the Spirit he cannot enter into the Kingdom of God To the same effect says 〈◊〉 Bishop of 〈◊〉 Those 〈◊〉 greatly 〈◊〉 who affirm that they ought only to be confirmed by Imposition of Hands and so to be received since it is manifest they must be 〈◊〉 with both Sacraments in