Confirmation confirmed and recommended from Scripture, antiquity, and reason in a sermon preached in the Cathedrall Church of St. Mary in Sarum, at a solemn confirmation there administered by the Right Reverend Father in God Humphrey, Lord Bishop of Sarum / by John Priaulx ...
THe words, and the work of this day are I suppose not unequally yoaked: Confirmation is the businesse of both, whereof the Text holds forth the first recorded instance, and in the judgement of the Church of old, a full precedent for the practice of it.
THe words, and the work of this day Are I suppose not unequally yoked: Confirmation is the business of both, whereof the Text holds forth the First recorded instance, and in the judgement of the Church of old, a full precedent for the practice of it.
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An ordinance of late too long, and as those which (perhaps) were no friends to it at first, by sad experience afterwards have been driven to confesse, too unhappily with-held in unrighteousness, to the great detriment, and distraction of this Church, whose Piety and Peace, were so much, and so nearly concerned in it.
an Ordinance of late too long, and as those which (perhaps) were not Friends to it At First, by sad experience afterwards have been driven to confess, too unhappily withheld in unrighteousness, to the great detriment, and distraction of this Church, whose Piety and Peace, were so much, and so nearly concerned in it.
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May their feet be ever beautifull which bring such glad tidings, and their hands never wither, nor grow faint, which reach out so great a blessing to us.
May their feet be ever beautiful which bring such glad tidings, and their hands never wither, nor grow faint, which reach out so great a blessing to us.
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And may the Crown still flourish with the Gratitude and Obedience, Love and Loyalty, of all his Subjects upon the head of the Lords Annointed, who like a second Constantine, NONLATINALPHABET, a Bishop without the Church, hath not thought it below his Princely care to present this Church, and Nation, with so promising an Olive branch of Peace, after that Deluge of Confusion under which we have layn, and to commend it to the strictest observance, and improvement of those which were intrusted with the Administration of it.
And may the Crown still flourish with the Gratitude and obedience, Love and Loyalty, of all his Subject's upon the head of the lords Anointed, who like a second Constantine,, a Bishop without the Church, hath not Thought it below his Princely care to present this Church, and nation, with so promising an Olive branch of Peace, After that Deluge of Confusion under which we have lain, and to commend it to the Strictest observance, and improvement of those which were Entrusted with the Administration of it.
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A Blessing for which not onely the present generation, but the children yet unborn will be bound to rise up, and praise him. And then under so general (I hope) a cordial concurrence, such obligatory Precedents, and Inducements; give me leave for the retrival of this Ordinance, not onely into your practise, but your affections too, to present you this day with the first, and that an exact and Apostolick Patterne of it,
A Blessing for which not only the present generation, but the children yet unborn will be bound to rise up, and praise him. And then under so general (I hope) a cordial concurrence, such obligatory Precedents, and Inducements; give me leave for the retrival of this Ordinance, not only into your practise, but your affections too, to present you this day with the First, and that an exact and Apostolic Pattern of it,
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first, the Action it self, laying on of hands the Ceremony of Confirmation. Secondly, the method or order of proceeding to this Action in the particle Then. Thirdly, the Agents, or Ministers of this Action. They, viz. the Apostles in particular, St. Peter and St. John. Fourthly, the objects on which this Ceremony was exercised, in the Pronoun Them, i.e. the Samaritans which believed and were baptized. Fiftly, the end of this Action, or the effect following on it; They received the Holy Ghost.
First, the Actium it self, laying on of hands the Ceremony of Confirmation. Secondly, the method or order of proceeding to this Actium in the particle Then. Thirdly, the Agents, or Ministers of this Actium. They, viz. the Apostles in particular, Saint Peter and Saint John. Fourthly, the objects on which this Ceremony was exercised, in the Pronoun Them, i.e. the Samaritans which believed and were baptised. Fifty, the end of this Actium, or the Effect following on it; They received the Holy Ghost.
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then this of Imposition of hands, which will best appear if we consider the Custome of the Jewes, from whom this Ceremony was derived, with their designs in the use of it.
then this of Imposition of hands, which will best appear if we Consider the Custom of the Jews, from whom this Ceremony was derived, with their designs in the use of it.
1. Then, as Grotius tells us, manuum impositio apud Judaeos indicabat invocationem divinae potentiae, the laying on of hands, implied the invoking of the Divine power;
1. Then, as Grotius tells us, manuum Impositio apud Judeans indicabat invocationem Divinae potentiae, the laying on of hands, implied the invoking of the Divine power;
for the hand being efficaciae symbolum, the Emblem of power and operation: Judaei orabant ut sic Dei efficacia esset super illum, sicut manus efficaciae symbolum ei imponebantur.
for the hand being efficaciae Symbol, the Emblem of power and operation: Judaei orabant ut sic Dei Efficacy esset super Ilum, sicut manus efficaciae Symbol ei imponebantur.
The Jews prayed that efficacy of God might be upon the party prayed for, according as the hands which were the Embleme of it were laid on him, as the same Grotius speaks,
The jews prayed that efficacy of God might be upon the party prayed for, according as the hands which were the Emblem of it were laid on him, as the same Grotius speaks,
Which Imposition of hands, being also performed manibus expansis, with hands stretched out, it was a sign of the liberal effusion of heavenly Grace upon the Person on whom they were laid, as Pelargus notes, for,
Which Imposition of hands, being also performed manibus expansis, with hands stretched out, it was a Signen of the liberal effusion of heavenly Grace upon the Person on whom they were laid, as Pelargus notes, for,
Secondly, this Ceremony was made use of as an Applicatory sign betokening the restrained desires of him that prayed to the party whom he presented to God in prayer, wherein as the lifting up of the hands signified from whom, and whence they expected the blessing;
Secondly, this Ceremony was made use of as an Applicatory Signen betokening the restrained Desires of him that prayed to the party whom he presented to God in prayer, wherein as the lifting up of the hands signified from whom, and whence they expected the blessing;
Hence, as Calvin observes, it was a solemn, usual Custome amongst the Jewes, that as often as they recommended a Person unto God, they laid hands on him,
Hence, as calvin observes, it was a solemn, usual Custom among the Jews, that as often as they recommended a Person unto God, they laid hands on him,
First, in their Benedictions, thus Jacob blesseth Ephraim and Manasseh, laying his hands on them, Gen. 48.14. and that manus decussatas, as it were to prefigure the Crosse of him who had delivered him out of all his troubles.
First, in their Benedictions, thus Jacob Blesses Ephraim and Manasses, laying his hands on them, Gen. 48.14. and that manus decussatas, as it were to prefigure the Cross of him who had Delivered him out of all his Troubles.
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And accordingly this custome was afterwards observed by his Posterity, who were wont to bring their children unto persons of renowned Sanctity, that by their prayers, with the laying on of hands, they might be recommended unto Gods favour,
And accordingly this custom was afterwards observed by his Posterity, who were wont to bring their children unto Persons of renowned Sanctity, that by their Prayers, with the laying on of hands, they might be recommended unto God's favour,
as Grotius shews on Matth. 19.13. and from hence some derive the use of this Ceremony in Confirmation, which was a kind of benediction by the Fathers of the Church bestowed on the Novices of it.
as Grotius shows on Matthew 19.13. and from hence Some derive the use of this Ceremony in Confirmation, which was a kind of benediction by the Father's of the Church bestowed on the novices of it.
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as Calvin seems to conceive, the practice of the Church in this Ceremony did aim. 2. It might note Gods seisure on the person to that purpose by the hands of his Ministers, and so signifie Gods claim, and Acceptance of those which are offered to him in this Ordinance. 3. It was a kind of Investiture in those priviledges unto which by this Ceremony the person was admitted,
as calvin seems to conceive, the practice of the Church in this Ceremony did aim. 2. It might note God's seizure on the person to that purpose by the hands of his Ministers, and so signify God's claim, and Acceptance of those which Are offered to him in this Ordinance. 3. It was a kind of Investiture in those privileges unto which by this Ceremony the person was admitted,
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and accordingly this Ordinance in the Church was used as a means of Transmission unto the Sacrament of the Lords Supper, as Dionysius Areopagita, or who ever is the Author of that ancient Book which goes under his name, witnesseth.
and accordingly this Ordinance in the Church was used as a means of Transmission unto the Sacrament of the lords Supper, as Dionysius Areopagite, or who ever is the Author of that ancient Book which Goes under his name, Witnesseth.
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And then this Ceremony being of such ancient and general use among the Jews, and withall so aptly suted to the purposes of this Ordinance, Christ and his Apostles were willing to bring down the laudable Ʋsances of the Synagogue, as in many other things,
And then this Ceremony being of such ancient and general use among the jews, and withal so aptly suited to the Purposes of this Ordinance, christ and his Apostles were willing to bring down the laudable Ʋsances of the Synagogue, as in many other things,
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And accordingly we find it practised in the Christian Church. Not to look so farre back as to Christs imposition of hands on those Children which were presented to him, Mark 16.10.
And accordingly we find it practised in the Christian Church. Not to look so Far back as to Christ imposition of hands on those Children which were presented to him, Mark 16.10.
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recommended it is, together with Baptisme, unto the constant use of the Church; and that in so clear characters, that Calvin on the place was driven to confesse, hujus ceremoniae originem fluxisse ab Apostolis, that this Ceremony was derived from the Apostles,
recommended it is, together with Baptism, unto the constant use of the Church; and that in so clear characters, that calvin on the place was driven to confess, hujus Ceremonies originem fluxisse ab Apostles, that this Ceremony was derived from the Apostles,
and so had the lesse reason in his Institutions to tax S. Hierome for calling it an Apostolical tradition, and then that will advance very near to a Divine Precept for the use of it;
and so had the less reason in his Institutions to Tax S. Jerome for calling it an Apostolical tradition, and then that will advance very near to a Divine Precept for the use of it;
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or if no such were to be found, yet as S. Hierome contra Luciferianos speaks, if we had no Scripture Authority for it, the consent of the whole world this way ought to be obeyed as a Precept, or as Zanchy upon the like ceremony used in Ordination, tells us, the examples of the Apostles and the Ancient Church would be more esteemed then they are;
or if no such were to be found, yet as S. Jerome contra Luciferians speaks, if we had no Scripture authority for it, the consent of the Whole world this Way ought to be obeyed as a Precept, or as Zanchy upon the like ceremony used in Ordination, tells us, the Examples of the Apostles and the Ancient Church would be more esteemed then they Are;
that Confirmation was ever religiously observed in the Church, neither was this Ceremony questioned by any for almost fifteen hundred years, except onely the Novatians, in favour to the irregularity of their Ʋpstart Bishop, as we may conceive, who yet if they returned to the Church, might not have Admission without it,
that Confirmation was ever religiously observed in the Church, neither was this Ceremony questioned by any for almost fifteen hundred Years, except only the Novatians, in favour to the irregularity of their Ʋpstart Bishop, as we may conceive, who yet if they returned to the Church, might not have Admission without it,
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First then for Councels, you may take the Eliberitan, the two Councels at Arles, that of Laodicea, the first contemporary to the first Councel of Nice, the two next within twenty six,
First then for Counsels, you may take the Eliberitan, the two Counsels At Arles, that of Laodicea, the First contemporary to the First Council of Nicaenae, the two next within twenty six,
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So Tertullian tells us, that Caro manus impositione adumbratur, ut anima Spiritu illuminetur, the flesh is overshadowed by the laying on of the hand, that the soul may be enlightned by the Spirit.
So Tertullian tells us, that Caro manus imposition adumbratur, ut anima Spiritu illuminetur, the Flesh is overshadowed by the laying on of the hand, that the soul may be enlightened by the Spirit.
And again, Manus imponitur per benedictionem advocans, & invitans Spiritum; the hand is laid on by way of benediction calling down, and inviting the Spirit.
And again, Manus imponitur per benedictionem advocans, & invitans Spiritum; the hand is laid on by Way of benediction calling down, and inviting the Spirit.
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Adde to him S. Cyprian in his Epistle ad Jubajanum, where having spoken of this passage of the Text, he tells us, quod nunc quoque apud nos geritur, that the same is still practized in the Church;
Add to him S. Cyprian in his Epistle ad Jubajanum, where having spoken of this passage of the Text, he tells us, quod nunc quoque apud nos geritur, that the same is still practised in the Church;
I might joyn to these S. Hierom and S. Augustine , and indeed what not? and if afterwards the instances of the later times were needfull, I might also shew you the full consent of the Waldenses, the Seminary of the reformation, and of their Partners the Fratres Onitatis of Bohemia, but I need not multiply more Authorities in a matter of Fact which I find few doubting of,
I might join to these S. Hieronymus and S. Augustine, and indeed what not? and if afterwards the instances of the later times were needful, I might also show you the full consent of the Waldenses, the Seminary of the Reformation, and of their Partners the Brothers Onitatis of Bohemia, but I need not multiply more Authorities in a matter of Fact which I find few doubting of,
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It was fit the begetting word should go before the strengthening word, the Sacrament of regeneration, before the 〈 ◊ 〉 of Confirmation. To give this last before the other were ordinarily to set a seal to a blank, to desire strength where there was no life.
It was fit the begetting word should go before the strengthening word, the Sacrament of regeneration, before the 〈 ◊ 〉 of Confirmation. To give this last before the other were ordinarily to Set a seal to a blank, to desire strength where there was no life.
Take this for your rule, it is good not to proceed in Gods Ordinances by leaps, NONLATINALPHABET, not to leap disorderly upon those Ordinances and Stations for which we are not sitted,
Take this for your Rule, it is good not to proceed in God's Ordinances by leaps,, not to leap disorderly upon those Ordinances and Stations for which we Are not sitted,
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And then as Confirmation ought not to be Administred till Baptisme be presupposed, so regularly neither ought the Sacrament of the Lords Supper to be given to those which have not been first confirmed; as the former was the Practice here,
And then as Confirmation ought not to be Administered till Baptism be presupposed, so regularly neither ought the Sacrament of the lords Supper to be given to those which have not been First confirmed; as the former was the Practice Here,
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so the latter is the command of our Church, and was ever the practise of the Primitive. Hence the Authour of the imperfect work on Matthew going under S. Chrysostomes name, tells us, that the grace of Christs body is to be given to them only which are already become the Sons of God by Baptisme, and Imposition of hands:
so the latter is the command of our Church, and was ever the practise of the Primitive. Hence the Author of the imperfect work on Matthew going under S. Chrysostomes name, tells us, that the grace of Christ body is to be given to them only which Are already become the Sons of God by Baptism, and Imposition of hands:
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and so Albaspinaeus Confirmatio namque extremam quasi manum perfectionis addere videbatur, & fastigium imponere, qua quis Christiani nomine, & Eucharistiae sumptione dignus putaretur. Albaspin. in Concil. Eliberen.
and so Albaspinaeus Confirmation namque extremam quasi manum perfectionis addere Videbatur, & fastigium imponere, qua quis Christians nomine, & Eucharistiae sumptione Dignus putaretur. Albaspin. in Council. Eliberen.
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cap. 7. vir antiquorum Ecclesiae rituum scientissimus, as Bishop Ʋsher justly stiles him, a most knowing man in the Ancient rites of the Church, averres, that Confirmation seemed to give the last stroke to,
cap. 7. vir Antiquorum Ecclesiae rituum scientissimus, as Bishop Ʋsher justly stile him, a most knowing man in the Ancient Rites of the Church, avers, that Confirmation seemed to give the last stroke to,
And so in Dionysius Ar•opagita, we find that after Confirmation the Bishop declared the party to be one meet for the receiving of the Holy Communion, having (saith he) sealed or annealed the man with the Divine ointment, he declares him henceforth to be one that hath a right to the holy and most perfecting communion of the Lords Supper.
And so in Dionysius Ar•opagita, we find that After Confirmation the Bishop declared the party to be one meet for the receiving of the Holy Communion, having (Says he) sealed or annealed the man with the Divine ointment, he declares him henceforth to be one that hath a right to the holy and most perfecting communion of the lords Supper.
Nor let any repine at this suspence, you shall ever find that the Ordinances of God have most honour and efficacy in their proper order, and the souls of men thrive best in their proper places and ranks. Strong meat may be little better then poyson to him who is onely fit for milk. The wombe is the place of the Embryo,
Nor let any repine At this suspense, you shall ever find that the Ordinances of God have most honour and efficacy in their proper order, and the Souls of men thrive best in their proper places and ranks. Strong meat may be little better then poison to him who is only fit for milk. The womb is the place of the Embryo,
And as there ought to be care taken for the administring of Gods Ordinances in their due rank and order, so likewise that they be administred by that Rank and Order of men onely, which are impowr'd thereunto.
And as there ought to be care taken for the administering of God's Ordinances in their due rank and order, so likewise that they be administered by that Rank and Order of men only, which Are Empowered thereunto.
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There have been indeed pretenders which desire to have an hand in this businesse, as still there will be in matters of Priviledge and Preheminency. But the first practise will be ever the best rule:
There have been indeed pretenders which desire to have an hand in this business, as still there will be in matters of Privilege and Preeminence. But the First practice will be ever the best Rule:
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the first Church the surest mistresse of the latter, whose example ought to be our guidance, as the Bohemians say in their Confession. Here then let's to our pattern again,
the First Church the Surest mistress of the latter, whose Exampl ought to be our guidance, as the Bohemians say in their Confessi. Here then let's to our pattern again,
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And who these were, the fourteenth verse will inform us, even S. Peter and S. John, two of the Apostles whom the Church sent down to Samaria to confirm those new converts.
And who these were, the fourteenth verse will inform us, even S. Peter and S. John, two of the Apostles whom the Church sent down to Samaria to confirm those new converts.
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It is true he was a Deacon, but not such as the later times have fancied the Steward onely of the Almes-box, but one that de jure might both preach and Baptize.
It is true he was a Deacon, but not such as the later times have fancied the Steward only of the Almes-box, but one that de jure might both preach and Baptise.
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Nay farther he was an Evangelist, and that in some mens apprehension (how groundlesse you may see by this instance) might be enough to entitle him to all the powers of the Church.
Nay farther he was an Evangelist, and that in Some men's apprehension (how groundless you may see by this instance) might be enough to entitle him to all the Powers of the Church.
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You know how warmely, though as vainly it is urged in the case of Timothy, and Titus, and yet Philip the Deacon, Phillip the Preacher, Phillip the Baptist, Phillip the Evangelist might not,
You know how warmly, though as vainly it is urged in the case of Timothy, and Titus, and yet Philip the Deacon, Philip the Preacher, Philip the Baptist, Philip the Evangelist might not,
nor NONLATINALPHABET neither the gift, nor Authority for it, this being as he after speakes NONLATINALPHABET a speciall prerogative of the Apostles, and indeed we find it ever reserved to their hands in Scripture.
nor neither the gift, nor authority for it, this being as he After speaks a special prerogative of the Apostles, and indeed we find it ever reserved to their hands in Scripture.
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As for that onely instance given to the contrary of Ananias a Disciples laying on of hands on S. Paul, and the promise that he should receive the Holy Ghost. Act. 9.17.
As for that only instance given to the contrary of Ananias a Disciples laying on of hands on S. Paul, and the promise that he should receive the Holy Ghost. Act. 9.17.
1. That Ananias his Laying on of hands was only in order to the cure of S. Pauls blindnesse as is intimated ver. 12. 2. That the promise of the Holy Ghost referred to S. Pauls Baptisme, which was to ensue, wherein questionlesse the holy Spirit was conferred:
1. That Ananias his Laying on of hands was only in order to the cure of S. Paul's blindness as is intimated ver. 12. 2. That the promise of the Holy Ghost referred to S. Paul's Baptism, which was to ensue, wherein questionless the holy Spirit was conferred:
3. And which may suffice to choak this objection, it is clear, the imposition of hands there spoken of was not a part of Confirmation, as appears by the story,
3. And which may suffice to choke this objection, it is clear, the imposition of hands there spoken of was not a part of Confirmation, as appears by the story,
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for it went before S. Pauls Baptisme, so ver. 18. whereas Confirmation in the Practise of the Church then: (as indeed in reason it ought,) still succeeded after Baptisme for ought we read, it being also probable that S. Paul as well as the rest of the Apostles was Confirmed miraculously, and immediately from heaven;
for it went before S. Paul's Baptism, so for. 18. whereas Confirmation in the practice of the Church then: (as indeed in reason it ought,) still succeeded After Baptism for ought we read, it being also probable that S. Paul as well as the rest of the Apostles was Confirmed miraculously, and immediately from heaven;
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I am with you alway unto the end of the world, Now this could not be meant of their Persons, who in a few years were to leave the world, it must needs therefore be understood of their Function, which either must be succeeded to,
I am with you always unto the end of the world, Now this could not be meant of their Persons, who in a few Years were to leave the world, it must needs Therefore be understood of their Function, which either must be succeeded to,
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Indeed in the Apostles there was something extraordinary, as immediate Mission, unlimited Jurisdiction, and miraculous Operations, which were not necessary to be perpetuall, Great helps 'tis true for the first founding of the Church, which being constituted, and become able to subsist without them, reasonable it was that they should cease as Manna did when Israel was come into the Land of Canaan.
Indeed in the Apostles there was something extraordinary, as immediate Mission, unlimited Jurisdiction, and miraculous Operations, which were not necessary to be perpetual, Great helps it's true for the First founding of the Church, which being constituted, and become able to subsist without them, reasonable it was that they should cease as Manna did when Israel was come into the Land of Canaan.
But then the ordinary offices, and powers of Apostles as Preaching, Baptizing, Confirming, Consecrating, Ordaining, Governing, which were necessary for the continuance of a Church, at least the well being of it, in these they ought to be,
But then the ordinary Offices, and Powers of Apostles as Preaching, Baptizing, Confirming, Consecrating, Ordaining, Governing, which were necessary for the Continuance of a Church, At least the well being of it, in these they ought to be,
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And then for Ʋnity's sake likewise fit it was, that some rank of men should be the Common Receptacles of all these powers, that so they might issue forth to others as far as the necessities of the Church should call for:
And then for Ʋnity's sake likewise fit it was, that Some rank of men should be the Common Receptacles of all these Powers, that so they might issue forth to Others as Far as the necessities of the Church should call for:
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with more order and Peace, and this sort of men were Bishops, called at first Apostles as Theodoret observes, till afterwards in processe of time they left that name to the Prime Apostles, and took that of Bishops,
with more order and Peace, and this sort of men were Bishops, called At First Apostles as Theodoret observes, till afterwards in process of time they left that name to the Prime Apostles, and took that of Bishops,
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But then those now called Bishops were in the judgement of the Church the proper Successours of the Apostles, so Irenaeus having told us before that Bishops were constituted by the Apostles in the Churches, he add's after quos & successores relinquebant suum ipsorum locum magisterii tradentes, that they left them their successours, delivering to them their own place of rule, and guidance in the Church, and so S. Cyprian ad Florentium Pupianum asserts that the Praepositi (that is Bishops in his language) Apostolis vicaria ordinatione succedunt, they succeed the Apostles, ordained as Vicars in there places, upon which words Pamelius Notes that it was the third time he had so said.
But then those now called Bishops were in the judgement of the Church the proper Successors of the Apostles, so Irnaeus having told us before that Bishops were constituted by the Apostles in the Churches, he add's After quos & successores relinquebant suum Ipsorum locum Magisterium tradentes, that they left them their Successors, delivering to them their own place of Rule, and guidance in the Church, and so S. Cyprian and Florentium Pupianum asserts that the Praepositi (that is Bishops in his language) Apostles Vicarious ordinatione succedunt, they succeed the Apostles, ordained as Vicars in there places, upon which words Pamelius Notes that it was the third time he had so said.
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And again upon Mal. 45. as we number it vers. 16. where we read in stead of thy Fathers shall be thy children S. Hierome paraphraseth it pro patribus Apostolis, filii, Episcopi, ut Episcopi Apostolis, tanquam filii Patribus succedant instead of Apostles as Fathers thou shalt have Bishops as sons who may succeed the Apostles as sons do their Fathers.
And again upon Malachi 45. as we number it vers. 16. where we read in stead of thy Father's shall be thy children S. Jerome Paraphraseth it Pro Patribus Apostles, Sons, Bishops, ut Bishops Apostles, tanquam Sons Patribus succedant instead of Apostles as Father's thou shalt have Bishops as Sons who may succeed the Apostles as Sons do their Father's.
I might adde the praegnant testimony of Clarus à Mascula recited by S. Augustine, lib. Sept. de Baptismo contra Donatistas, and tell you farther how Basil the Great calls, Episcopacy NONLATINALPHABET,
I might add the pregnant testimony of Clear à Mascula recited by S. Augustine, lib. Sept de Baptismo contra Donatistas, and tell you farther how Basil the Great calls, Episcopacy,
and NONLATINALPHABET the praefecture, or praecedency which the Apostles had from God, and these are fair witnesses, in whose judgement you see there are Apostles still,
and the Prefecture, or precedency which the Apostles had from God, and these Are fair Witnesses, in whose judgement you see there Are Apostles still,
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so if we look upon the after practices of the Church, S. Cyprian relating to the passage in the Text tells us, quod nunc quoque apud nos geritur, we have the same custome, ut qui in Ecclesia Baptizantur Praepositis Ecclesiae offerantur;
so if we look upon the After practices of the Church, S. Cyprian relating to the passage in the Text tells us, quod nunc quoque apud nos geritur, we have the same custom, ut qui in Ecclesia Baptizantur Praepositis Ecclesiae offerantur;
and so S. Augustine lib. 15. de Trinitate Quem morem in suis praepositis etiam nunc servat Ecclesia, which custome the Church observes by her Bishops at this time.
and so S. Augustine lib. 15. de Trinitate Whom morem in suis praepositis etiam nunc Servant Ecclesia, which custom the Church observes by her Bishops At this time.
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And from hence doth S. Chrysostome draw the same practice, in his Comment on the Text NONLATINALPHABET saith he, NONLATINALPHABET hence we see the principall, and chief of the Church, and no other performing this work.
And from hence does S. Chrysostom draw the same practice, in his Comment on the Text Says he, hence we see the principal, and chief of the Church, and no other performing this work.
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I shall close up this with that saying of S. Hierome, quod si hoc loco quaeris quare in Ecclesia baptizatus nisi per manus Episcopi non accipiat spiritum Sanctum, quem nos asserimus in vero Baptismate tribui.
I shall close up this with that saying of S. Jerome, quod si hoc loco Quaeris quare in Ecclesia Baptized nisi per manus Bishops non Accept spiritum Sanctum, Whom nos Asserimus in vero Baptismate Tribui.
If thou shalt aske why in the Church the Baptized receiveth not the holy Ghost, but by the hands of the Bishop; though we averre the same spirit is received in Baptisme rightly administred:
If thou shalt ask why in the Church the Baptised receives not the holy Ghost, but by the hands of the Bishop; though we aver the same Spirit is received in Baptism rightly administered:
Know (saith he) that this practice takes its rise from that Authority, where it is said, that after the Ascension of our Lord, the holy Spirit descended upon the Apostles, implying the Bishops to be their Successours, and that to them and not others it belongs to derive this gift in confirmation; and in this channel both Fathers, and Councels generally run, no laying on of the hands of the Presbytery in this businesse, at least not in any proper right of their own.
Know (Says he) that this practice Takes its rise from that authority, where it is said, that After the Ascension of our Lord, the holy Spirit descended upon the Apostles, implying the Bishops to be their Successors, and that to them and not Others it belongs to derive this gift in confirmation; and in this channel both Father's, and Counsels generally run, no laying on of the hands of the Presbytery in this business, At least not in any proper right of their own.
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for brevity's sake I shall not acquaint you with my own conceptions, but refer you rather to what hath been lately spoken by that Blessed man Dr. Hammond in his Posthumous piece upon confirmation, as also by that very learned Prelate, whose name in this place for modesty I spare, in his Elegant, and Accurate Epistle before the said work, from whom you may receive abundant satisfaction;
for brevity's sake I shall not acquaint you with my own conceptions, but refer you rather to what hath been lately spoken by that Blessed man Dr. Hammond in his Posthumous piece upon confirmation, as also by that very learned Prelate, whose name in this place for modesty I spare, in his Elegant, and Accurate Epistle before the said work, from whom you may receive abundant satisfaction;
and what would the Vintage of Abiezer be unto the Gleanings of Ephraim? By what hath been spoken you see the judgement of the Church in this Question, and so an answer to Calvin's other, An soli Episcopi sunt Apostoli.
and what would the Vintage of Abiezer be unto the Gleanings of Ephraim? By what hath been spoken you see the judgement of the Church in this Question, and so an answer to Calvin's other, an soli Bishops sunt Apostles.
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First, For the honour of Episcopacy, and thereby the Unity of the Church ad honorem Sacerdotii that's S. Hierome's reason contra Luciferianos, for the honour of this sacred Function, Why? of what import is that? Let him tell you,
First, For the honour of Episcopacy, and thereby the Unity of the Church ad Honor Sacerdotii that's S. Hierome's reason contra Luciferians, for the honour of this sacred Function, Why? of what import is that? Let him tell you,
The safety of the Church dependeth upon the dignity of her chief superiours, to whom (as he addeth) if some eminent offices of power above others were not given, there would be in the Church as many Schismes as Priests:
The safety of the Church dependeth upon the dignity of her chief superiors, to whom (as he adds) if Some eminent Offices of power above Others were not given, there would be in the Church as many Schisms as Priests:
as we find them every where stiled with a kind of appropriation among the Ancients, and it is observed that simply, Pastores, or Pastores Ecclesiae, none are called besides them selves for the first six hundred years.
as we find them every where styled with a kind of appropriation among the Ancients, and it is observed that simply, Pastors, or Pastors Ecclesiae, none Are called beside them selves for the First six hundred Years.
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Inde venit (saith S. Hierome ) ut sine Chrismate, & Episcopi Iussione, neque Presbyter, neque Diaconus jus habeat Baptizandi, hence neither the Presbyter, nor Deacon hath right to Baptize without Chrisme,
Inde venit (Says S. Jerome) ut sine Chrismate, & Bishops Jussion, neque Presbyter, neque Deacon jus habeat Baptizandi, hence neither the Presbyter, nor Deacon hath right to Baptise without Chrism,
Onely the multitude, and instant necessities of Baptisme encreasing, and so a power being granted to Presbyters, and Deacons as occasion served to dispense it, reasonable it was that those which passed not through the Bishops hands in that Ordinance, he should take recognition of them as of the rest in this of Confirmation, as being a part of his Flock and cure.
Only the multitude, and instant necessities of Baptism increasing, and so a power being granted to Presbyters, and Deacons as occasion served to dispense it, reasonable it was that those which passed not through the Bishops hands in that Ordinance, he should take recognition of them as of the rest in this of Confirmation, as being a part of his Flock and cure.
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in common congruity none so proper for this action, none from whose performance ex officio the successe might be so readily expected as he that was the Summus Sacerdos, the chief,
in Common congruity none so proper for this actium, none from whose performance ex Officio the success might be so readily expected as he that was the Summus Sacerdos, the chief,
1. They were Samaritans, and those were at first a mongrell generation of Idolators, as you may see 2. Kings 17. Afterwards from San Ballat 's time a set of Shismaticks, who had erected Altare contra Altare, an altar in Mount Gerizim in opposition to the Altar at Jerusalem, an altar built as Benjamin in his Itinerary relates, of those stones which the Israelites had set up after their passage through Jordan, an Altar in some kind Sacrilegious as well as Schismatical, and then hateful they were to the Jews even to a Proverb as you see John 8.48.
1. They were Samaritans, and those were At First a mongrel generation of Idolaters, as you may see 2. Kings 17. Afterwards from San Ballat is time a Set of Schismatics, who had erected Altar contra Altar, an altar in Mount Gerizim in opposition to the Altar At Jerusalem, an altar built as Benjamin in his Itin relates, of those stones which the Israelites had Set up After their passage through Jordan, an Altar in Some kind Sacrilegious as well as Schismatical, and then hateful they were to the jews even to a Proverb as you see John 8.48.
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and set up a tabernacle of their own, should become the tabernacle of the Lord that I may allude to their Predecessours Ezek. 23.4. We should not despair of the worst of schismaticks, God can graft them in when the naturall branches fall off.
and Set up a tabernacle of their own, should become the tabernacle of the Lord that I may allude to their Predecessors Ezekiel 23.4. We should not despair of the worst of Schismatics, God can grafted them in when the natural branches fallen off.
Jerusalem you see rejects the Gospel, which Samaria will entertain, and accordingly they did, for they believed, and were baptized ver. 12. of this chap.
Jerusalem you see rejects the Gospel, which Samaria will entertain, and accordingly they did, for they believed, and were baptised for. 12. of this chap.
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For as a personal faith is the condition before God of title to the priviledges of Adult members of the Church, so the profession of this faith is the formall, proximate condition of their title before the Church, withoutwhich profession they ought not to be admitted to such priviledges.
For as a personal faith is the condition before God of title to the privileges of Adult members of the Church, so the profession of this faith is the formal, proximate condition of their title before the Church, withoutwhich profession they ought not to be admitted to such privileges.
The Church cannot otherwise know that they own the Covenant made in Baptisme between God, and them, which also is the remote Foundation of after priviledges.
The Church cannot otherwise know that they own the Covenant made in Baptism between God, and them, which also is the remote Foundation of After privileges.
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If you desire to know what kind of profession is hereunto required, I conceive with others, that it ought first for the matter of it to be a profession of true Christianity, 2 for the quality of it, it ought to be (as his Majesty speaks) a Credible profession, that is such as seems to be understanding, serious, voluntary,
If you desire to know what kind of profession is hereunto required, I conceive with Others, that it ought First for the matter of it to be a profession of true Christianity, 2 for the quality of it, it ought to be (as his Majesty speaks) a Credible profession, that is such as seems to be understanding, serious, voluntary,
This ought to precede Baptisme in those that are of age, and Confirmation in those that have received that Sacrament in their Infancy, of the first of these the Ancient Church was very carefull,
This ought to precede Baptism in those that Are of age, and Confirmation in those that have received that Sacrament in their Infancy, of the First of these the Ancient Church was very careful,
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First the Jewish, for amongst them, Baptisme in the Admission, of those which were stiled Proselyti, Justitiae, Proselytes of Justice was constantly in use,
First the Jewish, for among them, Baptism in the Admission, of those which were styled Proselytes, Justitiae, Proselytes of justice was constantly in use,
and that lookt upon as a means of regeneration, and the Person so Proselyted NONLATINALPHABET as an Infant New born, as the Talmudists speak in Gemarah Babylon, ad tit.
and that looked upon as a means of regeneration, and the Person so Proselyted as an Infant New born, as the Talmudists speak in Gemarah Babylon, ad tit.
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Now in order to their Admission unto Baptisme in those that were adult, they were wont to advise them several times of the weightinesse of the businesse they went about, of the holinesse of that people to whom they desired to be joyned, of the rewards promised to the just,
Now in order to their Admission unto Baptism in those that were adult, they were wont to Advice them several times of the weightiness of the business they went about, of the holiness of that people to whom they desired to be joined, of the rewards promised to the just,
and this was done before the NONLATINALPHABET, or the Triumviri which were to take that profession, which if they judged sincere, the Party was admitted by Circumcision, Baptisme,
and this was done before the, or the Triumviri which were to take that profession, which if they judged sincere, the Party was admitted by Circumcision, Baptism,
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or there were grounds to presume that he had but dissembled in it, though the Rites of his Initiation were not repeated, no more then Baptisme among Christians, yet was he not publickly admitted, till by the sentence of the Sanhedrim it appeared, that freely,
or there were grounds to presume that he had but dissembled in it, though the Rites of his Initiation were not repeated, no more then Baptism among Christians, yet was he not publicly admitted, till by the sentence of the Sanhedrim it appeared, that freely,
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Second By the Christian Church. If we look upon the Scripture, to omit other places of a like import, take but that of S. Peter, 1 Pet. 3.21. where Baptisme is called, The answer of a good conscience towards God:
Second By the Christian Church. If we look upon the Scripture, to omit other places of a like import, take but that of S. Peter, 1 Pet. 3.21. where Baptism is called, The answer of a good conscience towards God:
And then answerable unto these Patterns was the practice of the Primitive Church afterwards, as appears by their care about the Catechumeni. These had a Catechist allowed them,
And then answerable unto these Patterns was the practice of the Primitive Church afterwards, as appears by their care about the Catechumen. These had a Catechist allowed them,
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for their instruction, besides the assistance of that Christian friend which was to bring them to the Bishop. Neither came they to Baptisme nisi de rebus Fidei plane instructi, till they were instructed in all matters of Faith, the mysteries of the Lords Supper onely excepted;
for their instruction, beside the assistance of that Christian friend which was to bring them to the Bishop. Neither Come they to Baptism nisi de rebus Fidei plane instructi, till they were instructed in all matters of Faith, the Mysteres of the lords Supper only excepted;
After this followed their NONLATINALPHABET, their solemn abrenuntiations of the Devil, and his Pomps, which were thrice pronounced with their Faces towards the West;
After this followed their, their solemn abrenuntiations of the devil, and his Pomps, which were thrice pronounced with their Faces towards the West;
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and then their no lesse solemn professions of their Faith, thrice made towards the East, which professions were entred into a Register, and Subscribed. Unto which were added in divers Churches, severall Scrutinies; and so in the fourth Councill of Carthage, Can. 85. we read of a crebra Examinatio, an often Examination, which was to go before Baptisme, which Scrutinies were about their Faith, and Manners, and purpose of holy living;
and then their no less solemn professions of their Faith, thrice made towards the East, which professions were entered into a Register, and Subscribed. Unto which were added in diverse Churches, several Scrutinies; and so in the fourth Council of Carthage, Can. 85. we read of a Crebra Examinatio, an often Examination, which was to go before Baptism, which Scrutinies were about their Faith, and Manners, and purpose of holy living;
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and these held publickly in Conspectu totius Ecclesiae, in the sight of the whole Church, as appears by S. Augustine, lib. 2. de Symbol. ad Catechumenos.
and these held publicly in Conspectu totius Ecclesiae, in the sighed of the Whole Church, as appears by S. Augustine, lib. 2. de Symbol. ad Catechumens.
But now our case being usually such, that our Children are Baptized when they are Infants, it hath been the wisdome of our Church to provide, 1. That their Confirmation be deferred till they come to years of discretion;
But now our case being usually such, that our Children Are Baptised when they Are Infants, it hath been the Wisdom of our Church to provide, 1. That their Confirmation be deferred till they come to Years of discretion;
2. Baptized, and what ever Wickliffe in Bellarmine is said to have affirmed, rigtly too, by S. Philip, Legitimum, & Ecclesiasticum Baptismum consequuti fuerunt, saith S. Cyprian, they had received lawfull Church-baptisme:
2. Baptised, and what ever Wickliffe in Bellarmine is said to have affirmed, rigtly too, by S. Philip, Legitimum, & Ecclesiasticum Baptism consequuti fuerunt, Says S. Cyprian, they had received lawful Church-baptisme:
And if any shall ask the Question we meet with in Eusebius, Emissenus, or Eucherius Lugdunensis, as some will have it, in his Homily upon Pentecost, Quid mihi prodest post mysterium Baptismatis, ministerium Confirmantis, what profit shall I receive by the ministry of Confirmation, having received the mystery of Baptisme? St. Cyprian will tell him:
And if any shall ask the Question we meet with in Eusebius, Emissenus, or Eucherius Lugdunensis, as Some will have it, in his Homily upon Pentecost, Quid mihi profits post mysterium Baptismatis, ministerium Confirmantis, what profit shall I receive by the Ministry of Confirmation, having received the mystery of Baptism? Saint Cyprian will tell him:
those gifts were commonly but the splendor and efflorescencies, or as Letters testimoniall of better to be sure, of greater value and benefit to the Receiver, though they carried lesse pomp and shew in the worlds eye.
those Gifts were commonly but the splendour and efflorescencies, or as Letters testimonial of better to be sure, of greater valve and benefit to the Receiver, though they carried less pomp and show in the world's eye.
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and he that receives him to any of those purposes, especially the chief, though not in some Accidental, transitory particular, may be as truly said to receive him as another which hath that also.
and he that receives him to any of those Purposes, especially the chief, though not in Some Accidental, transitory particular, may be as truly said to receive him as Another which hath that also.
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neque temporalibus, & sensibilibus miraculis attestantibus per manus impositionem modo datur Spiritus Sanctus, sicut antea dabatur ad commendationem rudis fidei;
neque Temporalibus, & sensibilibus miraculis attestantibus per manus impositionem modo datur Spiritus Sanctus, sicut Antea dabatur ad commendationem rudis fidei;
& Ecclesiae primordia dilatanda, the Holy Spirit now given by imposition of hands, is not accompanied with temporall and sensible miracles as then he was;
& Ecclesiae Primordia dilatanda, the Holy Spirit now given by imposition of hands, is not accompanied with temporal and sensible Miracles as then he was;
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sed invisibiliter, & latenter intelligitur, but yet secretly, and invisibly, Charity through the bond of peace (as he speaks) is still inspired into mens hearts,
sed invisibiliter, & Latently intelligitur, but yet secretly, and invisibly, Charity through the bound of peace (as he speaks) is still inspired into men's hearts,
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but inward gracious effects to be wrought upon, and in the hearts of Believers, for that is meant by these words, Out of his belly shall flow rivers of living waters, i. e.
but inward gracious effects to be wrought upon, and in the hearts of Believers, for that is meant by these words, Out of his belly shall flow Rivers of living waters, i. e.
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and then ver. 39. the Evangelist tells us, that This he spake of the Spirit, which they that believe in him should receive, for as yet the Holy Ghost was not, (i. e.
and then for. 39. the Evangelist tells us, that This he spoke of the Spirit, which they that believe in him should receive, for as yet the Holy Ghost was not, (i. e.
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Where you see, that inward grace was the main of Christs promise, and that also to be fulfilled upon the descent of the Spirit. See S. Peter to the same purpose, Acts 2.38.
Where you see, that inward grace was the main of Christ promise, and that also to be fulfilled upon the descent of the Spirit. See S. Peter to the same purpose, Acts 2.38.
where he wisheth his Hearers to repent and believe, telling them they should receive the Holy Ghost; he gives the reason in the next verse, for (saith he) the promese is to you and your children,
where he wishes his Hearers to Repent and believe, telling them they should receive the Holy Ghost; he gives the reason in the next verse, for (Says he) the promese is to you and your children,
which words imply, that the gift was to be permanent in the Church, the promise being, that the Holy Ghost should be given to all which at any time should be converted:
which words imply, that the gift was to be permanent in the Church, the promise being, that the Holy Ghost should be given to all which At any time should be converted:
2. The Characters of those which received the Holy Ghost seeme to speak no lesse, so Acts 4.31. The Character of those that were filled with the Holy Ghost is, that they speak the word with boldnesse, that is, courage, and Christian resolution i and so Acts 6.3. Wisedome; and v. 5. Faith is made the Character of such a one as had received the Holy Ghost; and so Acts 11.24.
2. The Characters of those which received the Holy Ghost seem to speak no less, so Acts 4.31. The Character of those that were filled with the Holy Ghost is, that they speak the word with boldness, that is, courage, and Christian resolution i and so Acts 6.3. Wisdom; and v. 5. Faith is made the Character of such a one as had received the Holy Ghost; and so Acts 11.24.
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and Faith, and then Christian courage, Wisedome, Faith, and the like, abide still I hope: and if the Spirit be given in these, the main gift is not yet ceased.
and Faith, and then Christian courage, Wisdom, Faith, and the like, abide still I hope: and if the Spirit be given in these, the main gift is not yet ceased.
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and afterwards he addes, Si vis nosse quia accepisti Spiritum sanctum, If thou wilt certainly know whether thou hast received the Holy Ghost, Interroga cor tuum, ask thy heart;
and afterwards he adds, Si vis nosse quia accepisti Spiritum sanctum, If thou wilt Certainly know whither thou hast received the Holy Ghost, Interroga cor tuum, ask thy heart;
So that by the Holy Ghost, not onely the gift of miracles, but the internall graces of the Spirit are to be understood, which being really the greater,
So that by the Holy Ghost, not only the gift of Miracles, but the internal graces of the Spirit Are to be understood, which being really the greater,
We know that Preaching at the first was attended with miraculous events, and so was Excommunication, which had not onely influence upon the soul, or the Church-state of a man,
We know that Preaching At the First was attended with miraculous events, and so was Excommunication, which had not only influence upon the soul, or the Church-state of a man,
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Yea, but may some further say with him in Euseb•us Emissenus, If this be so, that Baptized persons have yet need that the Spirit be given to them, quantum video non totum de fonte suscepimus, si post fontem adjectione novi generis indigemus, it seems we have not received all we ought at the Font, if afterwards wee need a supply of another kind;
Yea, but may Some further say with him in Euseb•us Emissenus, If this be so, that Baptised Persons have yet need that the Spirit be given to them, quantum video non totum de Fonte suscepimus, si post fontem adjection novi Generis indigemus, it seems we have not received all we ought At the Font, if afterwards we need a supply of Another kind;
will not this derogate from the honour and perfection of Baptism? is not the Holy Ghost then received? shall wee empty the Font to fill the hands of the Bishop?
will not this derogate from the honour and perfection of Baptism? is not the Holy Ghost then received? shall we empty the Font to fill the hands of the Bishop?
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We grant likewise, that the Holy Ghost accompanies it, as S. Hierome shewes contra Luciferianos, and the Fathers which are most for Confirmation still allow it,
We grant likewise, that the Holy Ghost Accompanies it, as S. Jerome shows contra Luciferians, and the Father's which Are most for Confirmation still allow it,
and be saved without it, where it cannot conveniently be had, which is all that S. Hierome means by his quam ad legis necessitatem, not so much for any necessity of Law,
and be saved without it, where it cannot conveniently be had, which is all that S. Jerome means by his quam ad Legis necessitatem, not so much for any necessity of Law,
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And yet for all this, there is room for a NONLATINALPHABET in them which are reserved for age, and further conflicts; for a collation of further grace by Confirmation, and yet it is the same Spirit in both,
And yet for all this, there is room for a in them which Are reserved for age, and further conflicts; for a collation of further grace by Confirmation, and yet it is the same Spirit in both,
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but with divers effects, as Eusebius Emissenus speaks, the Holy Ghost which descends with saving influence upon the waters of Baptisme, gives fulnesse of innocence at the Font, but in Confirmation he gives strength and encrease of Grace;
but with diverse effects, as Eusebius Emissenus speaks, the Holy Ghost which descends with Saving influence upon the waters of Baptism, gives fullness of innocence At the Font, but in Confirmation he gives strength and increase of Grace;
in Baptisme he regenerates us to life, after Baptisme he confirms us for the battell, ad militiam fidei, for the warfare of Faith, as the Bohemians speak in their Confession, though some boggle so much at it;
in Baptism he regenerates us to life, After Baptism he confirms us for the battle, ad militiam fidei, for the warfare of Faith, as the Bohemians speak in their Confessi, though Some boggle so much At it;
the Apostles received him thrice saith Nazianz. NONLATINALPHABET, according to the measure of their present capacity, and that at three severall times;
the Apostles received him thrice Says Nazianz, according to the measure of their present capacity, and that At three several times;
at the first time NONLATINALPHABET, more obscurely; at the second NONLATINALPHABET, more lively and expressely; at the third time NONLATINALPHABET, more perfectly then at the former, so Nazianzene, Orat. in Sanct. Pentecost.
At the First time, more obscurely; At the second, more lively and expressly; At the third time, more perfectly then At the former, so Nazianzene, Orat in Sanct. Pentecost.
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for then, as Leo the Great in his second Homily on that Festivall speaks, They received that stability of spirit, which shut out all carnall fear, making them not to dread the fury of their Persecutours, being filled (saith he) with a new abundance of the Holy Spirit, they began to will more ardently,
for then, as Leo the Great in his second Homily on that Festival speaks, They received that stability of Spirit, which shut out all carnal Fear, making them not to dread the fury of their Persecutors, being filled (Says he) with a new abundance of the Holy Spirit, they began to will more ardently,
their knowledge was now improved into a patient suffering of afflictions, so that not being shaken with any tempests, by a surpassing Faith they trampled under foot the waves and risings of the world,
their knowledge was now improved into a patient suffering of afflictions, so that not being shaken with any tempests, by a surpassing Faith they trampled under foot the waves and risings of the world,
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but even distresse, persecution, famine, nakednesse, perill, swords, with the courage of More then a Conquerour, Rom. 8.35, 37. which is the grace intended and sought for in Confirmation, and for which reason it is also so called.
but even distress, persecution, famine, nakedness, peril, swords, with the courage of More then a Conqueror, Rom. 8.35, 37. which is the grace intended and sought for in Confirmation, and for which reason it is also so called.
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and the same is the judgement of our Church, which ordereth, that Confirmation be administred unto them that be Baptized, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin,
and the same is the judgement of our Church, which Ordereth, that Confirmation be administered unto them that be Baptised, that by imposition of hands and prayer, they may receive strength and defence against all temptations to since,
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Yea, but will some further say, those in the Text presently received the Holy Ghost, but are we sure that this Ordinance shall prove effectually confirming unto us?
Yea, but will Some further say, those in the Text presently received the Holy Ghost, but Are we sure that this Ordinance shall prove effectually confirming unto us?
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And then though the Spirit he not included in the outward Ceremony, yet that being in fair appearance of Gods own appointment, haec Signorum est utilitas, & efficacia quod in illis Deus operatur,
And then though the Spirit he not included in the outward Ceremony, yet that being in fair appearance of God's own appointment, haec Signorum est utilitas, & Efficacy quod in illis Deus operatur,
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3. I answer, if you come prepared as you ought, you may be sure of a blessing in some degree, otherwise the Eucharist may prove a judgement to unmeet Receivers;
3. I answer, if you come prepared as you ought, you may be sure of a blessing in Some degree, otherwise the Eucharist may prove a judgement to unmeet Receivers;
And now to deduce the several Uses which would naturally flow from the reviewall of the past particulars, it would be a task perhaps too unmerciful for your (I fear almost tired) patience:
And now to deduce the several Uses which would naturally flow from the reviewall of the past particulars, it would be a task perhaps too unmerciful for your (I Fear almost tired) patience:
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and aime of it give me leave to close up all with a passionate Exhortation; and request to all those, who desire the good of this National Church, that they would endeavour their uttermost in carrying on this blessed means, of retriving the piety,
and aim of it give me leave to close up all with a passionate Exhortation; and request to all those, who desire the good of this National Church, that they would endeavour their uttermost in carrying on this blessed means, of retrieving the piety,
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and exemplary Lives of all it's members, now God by restoring peace to us, hath opened so wide a door for its full entrance: And here this Exhortation might
and exemplary Lives of all it's members, now God by restoring peace to us, hath opened so wide a door for its full Entrance: And Here this Exhortation might
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for which also the Order of the Church have, and I question not the Piety of those which are intrusted will so provide, that there shall be no ground of complaint on that account;
for which also the Order of the Church have, and I question not the Piety of those which Are Entrusted will so provide, that there shall be no ground of complaint on that account;
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My Brethren, I question not but many of you, in the midst of our confusions, have been heretofore the Lords Remembrancers, earnestly entreating him, to arise, and to have mercy upon Sion,
My Brothers, I question not but many of you, in the midst of our confusions, have been heretofore the lords Remembrancers, earnestly entreating him, to arise, and to have mercy upon Sion,
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1. Be diligent to know the state of your flock, Prov. 27.23. to find their wants and weaknesses, that so you may apply seasonable succours, and suitable remedies unto them.
1. Be diligent to know the state of your flock, Curae 27.23. to find their Wants and Weaknesses, that so you may apply seasonable succours, and suitable remedies unto them.
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how much more we, that have but a small Parish to look to? And then in the carrying on this Instruction, in especiall manner to work up their hearts and apprehensions, to a due esteem of their Baptismall Vow, which is the Contract for their Christianity, that when they come publickly to professe it, their professions may be serious, and well grounded.
how much more we, that have but a small Parish to look to? And then in the carrying on this Instruction, in especial manner to work up their hearts and apprehensions, to a due esteem of their Baptismal Voelli, which is the Contract for their Christianity, that when they come publicly to profess it, their professions may be serious, and well grounded.
3. Adjoyn to this the publick use of Catechising, those NONLATINALPHABET, Those discourses which are as Midwives to bring in living members into the Church of God, as Dionys. Areop. calls the Catechisme, Eccles. Hierarch. cap. 6. Sect. 1. The people have more need of it,
3. Adjoin to this the public use of Catechising, those, Those discourses which Are as Midwives to bring in living members into the Church of God, as Dionys Areopagus. calls the Catechism, Eccles. Hierarch. cap. 6. Sect. 1. The people have more need of it,
and if rightly managed, may profit more by it then by many of our Sermons, which also are therefore the lesse beneficiall to them, because these grounds are wanting:
and if rightly managed, may profit more by it then by many of our Sermons, which also Are Therefore the less beneficial to them, Because these grounds Are wanting:
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How unfit are they to hand others to the receiving of the Holy 〈 ◊ 〉, which seem possest themselves of the impure one? An ill living Minister will Preach more Atheisme by his Life, then Christianity by his Doctrine.
How unfit Are they to hand Others to the receiving of the Holy 〈 ◊ 〉, which seem possessed themselves of the impure one? an ill living Minister will Preach more Atheism by his Life, then Christianity by his Doctrine.
But I hope such scandals to the Church, will either be amended, or those in Authority will confringere vasa inutilia, beat out the bottoms of those uselesse Vessels, and set them aside.
But I hope such scandals to the Church, will either be amended, or those in authority will confringere vasa inutilia, beatrice out the bottoms of those useless Vessels, and Set them aside.
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2. My next Addresse will be to Masters and Parents, who by the Law, are to send the Servants and Children to be Catechised by the Curate, that thereby they may be the better fitted for Confirmation; and here I wish we had no reason to complain of too much backwardnesse in many;
2. My next Address will be to Masters and Parents, who by the Law, Are to send the Servants and Children to be Catechised by the Curate, that thereby they may be the better fitted for Confirmation; and Here I wish we had no reason to complain of too much backwardness in many;
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But then that's not all their duty, they ought also to be private Catechists: you have Abraham 's example for it, Genes. 18.19. I know him (saith God) that he will command his children and his houshold after him, that they shall keep the way of the Lord:
But then that's not all their duty, they ought also to be private Catechists: you have Abraham is Exampl for it, Genesis. 18.19. I know him (Says God) that he will command his children and his household After him, that they shall keep the Way of the Lord:
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Petite de Patre, petite de Domino, peculia, gratias, distributiones Charismatum Subjiciente, petite & accipietis, saith Tertullian upon a like occasion, at the latter end of his Book de Baptismo: Aske the Father, beg of the Son,
Petite de Patre, petite de Domino, peculia, gratias, distributiones Charismatum Subjiciente, petite & accipietis, Says Tertullian upon a like occasion, At the latter end of his Book de Baptismo: Ask the Father, beg of the Son,
And thus I have pointed at some of the main duties in this businesse, give me leave in the next place, to give you some Motives, the more to Ingratiate them,
And thus I have pointed At Some of the main duties in this business, give me leave in the next place, to give you Some Motives, the more to Ingratiate them,
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For your encouragement then, let me tell you, that the carrying on of this work will be very serviceable for the advancement, 1. Of the Purity and Piety, 2. Of the Peace and Quiet, 3. Of the Joy and Comfort of the Church, and all true Christians,
For your encouragement then, let me tell you, that the carrying on of this work will be very serviceable for the advancement, 1. Of the Purity and Piety, 2. Of the Peace and Quiet, 3. Of the Joy and Comfort of the Church, and all true Christians,
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1. In the Re•••vers of this Benediction, wo are the Seminary of the Church for the future. 1. The Ordinance it self may be a means to convey strengthening grace to them, that's the design of it. 2. These Novices being brought first to know,
1. In the Re•••vers of this Benediction, woe Are the Seminary of the Church for the future. 1. The Ordinance it self may be a means to convey strengthening grace to them, that's the Design of it. 2. These novices being brought First to know,
and then to own Christianity, in so solemn a manner, and with so solemn a promise, that by Gods help, they will faithfully endeavour to discharge that obligation in every point,
and then to own Christianity, in so solemn a manner, and with so solemn a promise, that by God's help, they will faithfully endeavour to discharge that obligation in every point,
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2. It will help to advance the Piety of Ministers in their Calling, by engaging them to a greater sedulity and faithfulnesse in their work, and exemplarity in their conversations.
2. It will help to advance the Piety of Ministers in their Calling, by engaging them to a greater sedulity and faithfulness in their work, and exemplarity in their conversations.
3. It will stirre up Parents and Masters to a better discharge of their duty, in the instructing their Children and Servants, When they see (as Mr, Calvin speaks) that their negligence herein, will draw a publick disgrace upon themselves, Instit. lib. 4. cap. 19. Sect. 13.
3. It will stir up Parents and Masters to a better discharge of their duty, in the instructing their Children and Servants, When they see (as Mr, calvin speaks) that their negligence herein, will draw a public disgrace upon themselves, Institutio lib. 4. cap. 19. Sect. 13.
and shaming their barrennesse, whiles they see the proficiency of others, which are admitted, and themselves shut out, from the participation of Gods Ordinances.
and shaming their Barrenness, while they see the proficiency of Others, which Are admitted, and themselves shut out, from the participation of God's Ordinances.
it would be lookt upon, as an Assembly of the first-born, whose Names are enrolled in heaven, as a Corporation of Saints, and Men would flow in to the glory of it.
it would be looked upon, as an Assembly of the firstborn, whose Names Are enrolled in heaven, as a Corporation of Saints, and Men would flow in to the glory of it.
1. It would help much to settle our Doctrines, and so to remove, or keep out those many Heresies and Schismes, which have been the Make-bates of late years amongst us;
1. It would help much to settle our Doctrines, and so to remove, or keep out those many Heresies and Schisms, which have been the Makebates of late Years among us;
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2. It would help to Sodder our affections, which have been of late years so disjoyned, by the unhappy Controversies about Church-membership. This Ordinance would comply with all Interests, would satisfie the any-wayes rationall pretensions of all Parties,
2. It would help to Sodder our affections, which have been of late Years so disjoined, by the unhappy Controversies about Church membership. This Ordinance would comply with all Interests, would satisfy the anyways rational pretensions of all Parties,
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and in which men have groped for peace at Noon-day, the light of this Ordinance being sufficient to have directed them, had they not turned their backs upon it.
and in which men have groped for peace At Noonday, the Light of this Ordinance being sufficient to have directed them, had they not turned their backs upon it.
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There would be no more need of the Anabaptistick Club, nor the Presbyterian Consistory, nor the Independents Covenant, nor the Erastians Council-house for the Stating Church-members, whilest they should find their work done by better hands,
There would be no more need of the Anabaptistic Club, nor the Presbyterian Consistory, nor the Independents Covenant, nor the Erastians Council house for the Stating Church-members, whilst they should find their work done by better hands,
when men shall be NONLATINALPHABET, condemned of their miscarriages by their own professions and engagements, and therefore will have all the reason in the world to submit to the censures of the Church.
when men shall be, condemned of their miscarriages by their own professions and engagements, and Therefore will have all the reason in the world to submit to the censures of the Church.
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Were Confirmation, the ancient methods of Penitence, Excommunication, and Communicatory Letters to stop the shifting of Vagabond Christians from one Church to another, brought in amongst us, with due caution, severity, solemnity,
Were Confirmation, the ancient methods of Penitence, Excommunication, and Communicatory Letters to stop the shifting of Vagabond Christians from one Church to Another, brought in among us, with due caution, severity, solemnity,
2. It might cheer the hearts of inferiour Ministers, whil'st they saw the travell of their souls, and might come before God and say, Behold me and the children which thou hast given me:
2. It might cheer the hearts of inferior Ministers, whilst they saw the travel of their Souls, and might come before God and say, Behold me and the children which thou hast given me:
it might give them great comfort and freedome of spirit in their Communions, whil'st they should see the Table of the Lord, Like an heap of Wheat set about with Lillies, Cant. 7.2. 3. To the confirmed persons it might minister great Joy, in consideration of the happy estate whereinto they were entred.
it might give them great Comfort and freedom of Spirit in their Communions, whilst they should see the Table of the Lord, Like an heap of Wheat Set about with Lilies, Cant 7.2. 3. To the confirmed Persons it might minister great Joy, in consideration of the happy estate whereinto they were entered.
after the descent of the Holy Ghost upon him, to which he answers, Quis enim prohibet nisi necessitas gaudii & gratulatio salutis? they might, were it not that a necessity of rejoycing lies upon them, to welcome that Salvation which is now brought home to them.
After the descent of the Holy Ghost upon him, to which he answers, Quis enim Prohibet nisi Necessity Gaudii & gratulatio Salutis? they might, were it not that a necessity of rejoicing lies upon them, to welcome that Salvation which is now brought home to them.
5. It would be matter of great Joy to all true Christians amongst us, who cannot but glorifie God for the professed subjection of these Neophites, 2 Cor. 9.13.
5. It would be matter of great Joy to all true Christians among us, who cannot but Glorify God for the professed subjection of these Neophytes, 2 Cor. 9.13.
a Pipe struck up 〈 ◊ 〉 them till they came near to Jerusalem, and they went along their way singing, verse 1. of the 122. Psalm: when they came nigh to Jerusalem, the Governours and Captains went out to meet them,
a Pipe struck up 〈 ◊ 〉 them till they Come near to Jerusalem, and they went along their Way singing, verse 1. of the 122. Psalm: when they Come High to Jerusalem, the Governors and Captains went out to meet them,
when, taking every man his Basket upon his shoulder, they sang Psalm 150. and so continued singing till they came to the Court-yard, where they were received by the Levites singing the 30. Psalm, thus Maimonides and the Babylonish Talmud, in the title Biccurim. It seems it was a time of exceeding great joy,
when, taking every man his Basket upon his shoulder, they sang Psalm 150. and so continued singing till they Come to the Courtyard, where they were received by the Levites singing the 30. Psalm, thus Maimonides and the Babylonish Talmud, in the title Biccurim. It seems it was a time of exceeding great joy,
how much more should it be, when the fruit of our Bodies, the Firsts fruits of the Church, are brought before the Lord? one would think it should put the whole Countrey into a Procession with,
how much more should it be, when the fruit of our Bodies, the Firsts fruits of the Church, Are brought before the Lord? one would think it should put the Whole Country into a Procession with,
What a joy should it be to all that truly fear God, to see that Gospel-Prophesie, Isa. 44.3, 4, 5. fulfilled before their eyes, where it is said, I will pour water upon him that is thirsty,
What a joy should it be to all that truly Fear God, to see that Gospel-Prophesie, Isaiah 44.3, 4, 5. fulfilled before their eyes, where it is said, I will pour water upon him that is thirsty,
The not practising of this hath cast us into Confusions, & the practise of it must be it that must restore our Church order, and heal most of our divisions. Mr. Baxter of Confirmation, p. 224,
The not practising of this hath cast us into Confusions, & the practice of it must be it that must restore our Church order, and heal most of our divisions. Mr. Baxter of Confirmation, p. 224,
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Capitibus impositis intermutatis manibus, & quidem ita trasversim obliquatis in se, ut Christum deformantes, jam tum portenderent benedictionem in Christum futuram. Tertull. de Baptism. c. 7.
Capitibus impositis intermutatis manibus, & quidem ita trasversim obliquatis in se, ut Christ deformantes, jam tum portenderent benedictionem in Christ futuram. Tertul de Baptism. c. 7.
Seldenus de Synedriis, lib. 1. c. 8. Item in praefat. ejusdem operis. Iudaismi (inquit) Veteris ut Parentis Divini Christianismus, maxime primitivus, legitima, ac prophetica proles, nec in paucis imitator,
Seldenus de Synedriis, lib. 1. c. 8. Item in Praeface. ejusdem operis. Iudaismi (inquit) Veteris ut Parentis Divine Christianismus, maxim primitivus, Legitimate, ac Prophetic proles, nec in paucis imitator,
Calvin in locum. Sic & Rivetus. Impositio manuum cujus mentio fit, Heb. •. 2. Referenda 〈 ◊ 〉 ad solennem baptizatorum benedictionem, quae à pastoribus solebat fieri, & postea Minister Christi nomine iis benedicebat, eos precibus publicis commendando ac in Christianismi vocatione confirmando divinae gratiae imploratione manuumque impositione, Rivet. Catholic Orthodox. Tract. 3. Q. 9. Sect. 3.
calvin in locum. Sic & Rivetus. Impositio manuum cujus Mentio fit, Hebrew •. 2. Referenda 〈 ◊ 〉 ad solennem baptizatorum benedictionem, Quae à pastoribus solebat fieri, & postea Minister Christ nomine iis Benedicebat, eos precibus publicis commendando ac in Christianism vocation confirmando Divinae Gratiae imploratione manuumque imposition, Rivet. Catholic Orthodox. Tract. 3. Q. 9. Sect. 3.
Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qoi longe in minoribus urbibus per Presbyteros, & Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat Hieronym. contra Lucifer.
Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qoi long in minoribus urbibus per Presbyters, & Diaconos Baptized sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat Jerome. contra Lucifer.
Vide tibi cui titulus Ratio Disciplinae ordinesque Ecclesiastici in Vnitate fratrum Bohemorum. Vbi Forma Noviti•s recipien di Consule p. 46. edit. Comeni•••• vid. & notus Comen•• in loc.
Vide tibi cui titulus Ratio Discipline ordinesque Ecclesiastici in Vnitate fratrum Bohemorum. Vbi Forma Noviti•s recipien Die Consul p. 46. edit. Comeni•••• vid. & notus Comen•• in loc.
Auctor imperfecti operis in Matth. Gratia corporis Christi illis solis danda est qui jam per baptismum facti sunt filii Dei, & per manus impositionem, Homil. 17.
Auctor imperfecti operis in Matthew Gratia corporis Christ illis solis Danda est qui jam per Baptism facti sunt Sons Dei, & per manus impositionem, Homily 17.
Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis, & ipsis solis potestatem à patre sibi datā permittentis, quibus nos successimus, eâdem potestate Ecclesiam Domini gubernantes, Aug. lib. 7. de Baptism. contra Donatistas c. 43.
Clear à Mascula dixit Manifesta est sententia Domini Our Iesu Christ Apostles mittentis, & Ipse solis potestatem à patre sibi datā permittentis, quibus nos successimus, eâdem potestate Church Domini gubernantes, Aug. lib. 7. de Baptism. contra Donatistas c. 43.
Sic Iesum vocant Samaritanum propter Consuetudinem ejus cum Samaritanis, & ex eo quod discipuli ejus cum Samaritanis commercia habuerant, convitium illud Iudaeorum ei impactum est Samaritanum illum fuisse, 1. Iudaeum Apostatam & sane gentem Samariticam utpote quae Cuthaeorum, & Iudaeorum colluvies, habebant sibi prae aliis invisissimam, & veluti Gentiles. Atque ut alias fieri solet quo angustius post defectionem interstitium, eo gravius utrin { que } odium. Selden de jure naturali & Gentium secundum Hebr. l. 2. c. 5. p. 182. vid eund. p. 144.
Sic Jesus Vocant Samaritanum propter Consuetudinem His cum Samaritans, & ex eo quod Disciples His cum Samaritans commercia habuerant, convitium illud Jews ei impactum est Samaritanum Ilum Fuisse, 1. Iudaeum Apostatam & sane gentem Samariticam utpote Quae Cuthaeorum, & Jews colluvies, habebant sibi Prae Others invisissimam, & Veluti Gentiles. Atque ut alias fieri Solent quo angustius post defectionem interstitium, eo Gravius utrin { que } odium. Selden de jure naturali & Gentium secundum Hebrew l. 2. c. 5. p. 182. vid eund. p. 144.
Hieronym. ibid. Ad honorem potius Sacerdotii, quam ad legis necessitatem. Alioqui si ad Episcopi tantum imprecationem Spiritus Sanctus defluit lugendi sunt qui in Viculis aut in Castellis, aut in remotioribus locis per Presbyteros & Diaconos baptizati ante dormierunt quam ab Episcopis inviserentur.
Jerome. Ibid. Ad Honor potius Sacerdotii, quam ad Legis necessitatem. Otherwise si ad Bishops Tantum imprecationem Spiritus Sanctus defluit lugendi sunt qui in Viculis Or in Castles, Or in remotioribus locis per Presbyters & Diaconos Baptized ante dormierunt quam ab Episcopis inviserentur.
Leo Sermon. 2. in Pentecost dicit Apostolos accepisse Constantiam illius spiritus quae omnem formidinem foras mitteret, & furorem persequentium non timeret. Quia Spiritus Sancti novâ abundantiâ repleti ardentius velle, & efficacius posse caeperunt, pro. ficientes a praeceptorum scientia ad tolerantiam passionum, ut sub nulla jam tempestate trepidantes fluctus seculi, & Elationes mundi fide supergrediente calcarent, & morte contempta omnibus Gentibus Evangelium inferrent.
Leo Sermon. 2. in Pentecost dicit Apostles accepisse Constantiam Illius spiritus Quae omnem formidinem foras mitteret, & furorem persequentium non timeret. Quia Spiritus Sancti novâ abundantiâ Repleti Ardentius velle, & More effectively posse caeperunt, Pro. ficientes a praeceptorum scientia ad tolerantiam passionum, ut sub nulla jam tempestate trepidantes Fluctus Seculi, & Elationes mundi fide supergrediente calcarent, & morte contempta omnibus Gentibus Evangelium inferrent.
See D. Iackson speaking of Self-denial: Here (saith he) Novices in Religion commonly begin to balk, and no wonder, since few are called to any strict personall account, of that which others have undertaken for them, at their first admission into the bedroll of Christians. But if the Contents of that triple Vow were distinctly and fully unfolded, as soon as we have any knowledge of good and evil, and all the several branches of Gods Covenant with as great care and solemnity, as often inculcated as Moses commanded the Law should be to the Israelites Children, and lastly the Vow it self Confirmed, and Ratified, by our personal protestation in the sight of the Congregation, the fear as well of God, as shame before Men, in whose presence we made this good profession, would bind many of us to more Christian behaviour, then the best of us, as the world goes, dare make shew of, as also restrain us from many deadly enormities, which now admonished of, we will not account any sins. Thus prepared to receive it, it would be over much infidelity, to distrust the plentifull infusion of inherent sanctifying grace, at our solemnities of Confirmation, &c. Dr. Jackson of Iustifying Faith, pag. 413, 414.
See D. Jackson speaking of Self-denial: Here (Says he) novices in Religion commonly begin to balk, and no wonder, since few Are called to any strict personal account, of that which Others have undertaken for them, At their First admission into the bedroll of Christians. But if the Contents of that triple Voelli were distinctly and Fully unfolded, as soon as we have any knowledge of good and evil, and all the several branches of God's Covenant with as great care and solemnity, as often inculcated as Moses commanded the Law should be to the Israelites Children, and lastly the Voelli it self Confirmed, and Ratified, by our personal protestation in the sighed of the Congregation, the Fear as well of God, as shame before Men, in whose presence we made this good profession, would bind many of us to more Christian behaviour, then the best of us, as the world Goes, Dare make show of, as also restrain us from many deadly enormities, which now admonished of, we will not account any Sins. Thus prepared to receive it, it would be over much infidelity, to distrust the plentiful infusion of inherent sanctifying grace, At our solemnities of Confirmation, etc. Dr. Jackson of Justifying Faith, page. 413, 414.
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