T. p. 179. hence one continued Office to the end of the Anointing or Confirma 350. Euch. 122. tion. Euch. 118. G. Their Baptifm is briefly thus. Amongst the Suffrages this is one; That this Water may be Sanctified by the Power and Activity of the Holy Spirit, and its defcent upon it. Then after a Prayer or two, he croffes the Water thrice, and Breaths upon it thrice; adding another Prayer against the Devil and all his Illufions, &c. Then he Breaths into the Veel of Oyl thrice, and Croffes it thrice, and adds a Prayer to Blefs and Sanctify it. Then MS. г. 190. taking fome of the Oyl out (with his Finger) he makes the sign of the Cross on the Perfon (to be Baptized) his Forehead, his Breast, and his MS. г. 190. Back between his fhoulders, and on both his Ears,) faying, the Servant of God, N. N. is Anointed with the Oyl of Gladness, In the name of the Father, and of the Son, and of the Holy Ghost, now and for ever, and to Ages of Ages. Amen. Croffing the Breast he faith, for the Cure of Soul and Body; the Ears, for the hearing of Faith; the Feet, to walk in thy Steps, or ways; the Hands, thy Hands have made me, and fashioned me, All this fhew that there was no fet rule for the number of parts which were to MS. F. 190. be Anointed. (Then all his body is Anointed) or, when all his Body is Anointed, the Prieft holding him right up looking to the Eaft, faith, the Servant of God N. N. is Baptized in the Name of the Father, Amen, and of MS. г.190.b.the Son, Amen, and of the Holy Ghoft, Amen; My MS. leaves out all thele Amens, and end the Form here; but the Euchologion adds, Now and forever, and to Ages of Ages, Amen. After every Perlons name in the Trinity, the Priest dives the Baptized Perfon in the Water and brings him up again; or as I have often feen it done, he fets the naked Child in a deep Dish, or Veffel of warm Water; and with his left hand holding it from falling along, with his right Hand be pours or dashes the Water upon his Head MS. г. 190. b. thrice, faying, the fame. Form. (Then the Holy Unguent is fet forth) afterwards the Baptized Perfon is dreft, and the Priest putting on him his outward Garments, Jay, the Servant of God N. N. is cloathed with the Coat T. p. 180. of Righteousness. Then a Prayer is made that God would bestow upon him, the Seal of the Gift of the Holy Ghoft, and the partaking of the Holy Body and Precious Blood of Chrift. For the better understanding of this, you must know that the Grecks give the Eucharift to fucking Children, after they are Baptized and Anointed, or Confirmed; either by giving them in a little Spoon fome few of the Confecrated Crumbs (referved for the Sick) moistened with a drop or two of Wine; or fome of the Margarita out of the ChaMorin. Comm. lice at the Synaxis, and thus hath been practifed in the Latine Church. After this Prayer the Priest Anoints the Baptized with the Holy Chrifm or Unguent, making the Sign of the Cross upon the Fore head, the Eyes, the Notrils, the Mouth, the two Ears, the Breaft, the Hands, and the Feet, JayMS. г. 191. ing, the Seal of the Gift of the Holy Ghoft, Amen. My MS. hath only this, and the Priest Anoints the Baptized croffwife every where, faying, the Seal, &c. And it is plain by this and the feveral Forms fet down in Goar, that there was no fet or conftant Rule for the ufing of this Holy Unguent. The last Form there is very remarkable The Patriarch or Bishop goes out, and the Priest Anointeth the Baptized with the Holy Unguent, making the fign of the Crofs firft upon his Forehead, faying, the Seal of the Gift of the Holy Ghost; upon his Eyes, faying, the Anointing of the Gift of the Holy Ghost; upon the Noftrils, faying, the Anointing of the Earneft of the Holy Ghost; upon the Ears, faying, the Anointing of the Participation of Life Eternal; upon the Palms of the Hands, faying, the Anointing of the Holy Chrift of God, and a Seal that cannot be counterfeit; upon the Heart, the compleating of the Gift of the Holy Ghost, and the breaft Plate of Faith P. 257. 352. MS. г. and Truth. Give me leave but to add one Rite more, which follows in my MS. as part Fuch. 124. G. of this Office foregoing. Seven days after Baptifm, the Perfon Baptized is 371. brought brought to Church again to be washed; where, after two or three Prayers and T. p. 180. fome Ceremonies, the Prieft fprinkles him with Water, faying, thou hast been Juftified and Illuminated; And taking a new Sponge, he with Water wipes, or rather Washes, his Face, and his Head, and his Breaft, and the reft, Saying, thou hast been Baptized, Illuminated, Anointed with the Unguent, Sanctified and Wash'd, in the name of the Father and of the Son and of the Holy Ghoft, now and for ever and to Ages of Ages, Amen. Now if an exprefs Command or Inftitution of Chrift, be nor absolutely neceffary to the making of a true Evangelical Mystery or Sacrament; but that the fole Authority of even the whole Church (that is of the chief Governors of it) nay, the meer Conftitution of one particular Church (whether Eastern or Western) is fufficient to Create and Establish it, a Christian amongst the Greeks, must pass through many new Sacraments from his Birth to the end of his Wafhing after Baptifm. At the giving to a Child his name there are three Signs of the Cross upon the three Principal parts of the Body, and there are three Correfpondent Graces. The like is at his being brought again to the Church with his Mother ; the Sign of the Crofs (amongst other Graces,) quite drives away the Devil. But what shall we say of the making a Catechumen; there is plenty of Croffing; there is folemn Impofition of hands, In the name of the Trinity; there are the three Heavenly Graces particularly expreft, Faith, Hope, and Charity; there are several Powerfull Exorcifms made to deliver him from the Power of the Devil and from his Kingdom of Darkness. Now if that Office of old had ended there, (as is noted,) what is wanting in it to make it a Perfect Sacrament, but Chrift's Inftitution? But if we take in what comes next, the Priests, breathing upon him, and the folemn Stipulation which follows, this makes it a plain Federal contract, and had it but the exprefs Sanction of Chrift T. p. 1811 upon it, it would be as true and compleat a Sacrament as Baptism it felf. But if you make all this but only a Part, or as a Preface to the whole Office of Baptism, why may not this Part coming before, be more truly and properly called a Sacrament by it felf, then the Unguent or pretended Confirmation which follows after it, without any fuch pompous Ceremonies or Religious Contract? The like must needs be faid of the Anointing the feveral Parts with Oyl before Baptifm, there is as folemn a Form of words in the name of the Trinity, as there is at the following Baptism; and the Grace is expreffed with it, the Oyl of Gladness; and in Anointing and Croffing every Particular Part or Member, a particular Grace is alfo Signified. What fhall I fay of the Priest his putting on the (White) Garment upon the new Baptized Perfon, with this Grace there Signified, the Coat (or Cloathing) of Righteousness. Pr. 132. 9. Can. 95. But now let us confider the Form of Words by which this Confirming Sacrament or Myftery is pretended by the Greeks to be made. Anointing with Oyl and with Balfom too, was without all doubt a very antient Custom in the Eaft upon many Occafions both Sacred and Prophane; But that it was a prefcribed Rite by Chrift, or any Apoftolical or Divine Authority, I can no where find. And as for the Words now used by the Greeks, I first meet with them in the fecond general Council, that is, that at Conftantinople, and the very fame Can. 7. words are again repeated in the Council in Trullo. When Arians and some other forts of Hereticks there mention'd, being rightly Baptized, return'd to the true Faith, the Council order'd them, not to be Rebaptized, but that they Should be Anointed, rã ayiw μig, or with the Holy Unguent, (but faid not whether it should be a Bifhop or a Priest that should do it) on the Forehead, the Eyes, the Noftrils, the Mouth, and the Ears; And that they who Sign'a them, or Croffed them, should fay, the Seal of the Gift of the Holy Ghoft. This use, I fuppofe all Men muft own, to be here a meer Ecclefiaftical Rite, or Order of the Church; How came it then afterwards to be used to every one that was newly Baptized, but by only the fame Authority? If it was truly a Sacrament before to be used Immediately after Baptifm, How could the Church order it here to be done fo long after it, and that to those whom they thought A a 2 rightly T.p. 181. rightly Baptized; and by confequence who had received this Sacrament be fore, at their Baptifm, according to this fuppofed Evangelical Inflitution? If it was not a Sacrament before, how came they afterwards to make that a new Sacrament, (always to attend Immediately on Baptifm,) which was now only prescribed as a fet Ceremony for the reception of thefe converted Hereticks? But how came we by fo many Forms of Words at the Anointing of every particular Part? The Seal of the Gift; The Anointing of the Gift; Of the Earneft of the Holy Ghoft; Of the Participation of Life Eternal; of the Holy Chrift of God; &c. Were all thefe Forms Inftituted by Christ or Divine Authority? Goar confidently tells us, that they are all the fame thing in reallity. But alfo, when he that is Baptized, is really Confirmed by the first Form, why fhould they repeat the very fame again and again to confirm him over and over? The Greeks make three Immersions of the Baptized, but fay the common Form but once; nay, Goar makes all thefe Forms the fame even with the Latin Form, I Sign thee with the Sign of the Cross &c. because, T. p. 182. faith he, they have all the very fame Senfe and the very fame Effect; and 2 Cor. 1. 21, 22. quotes for it the Mystical anointing mention'd by St. Paul. Indeed for my 369. a. 366. 28. 368. 31. 368. part I could not before believe that the Church could fo vary and multiply the Form or words of a true Sacrament; or that the Greeks might chufe one of more, and the Latins quite another Form, and other Churches others. At this rate, I plunge thee over Head and Ears in the Water; I doufe you from Head to Foot with Water; I thruft you Head-long into the Water; and any thing else like this in Senfe, will ferve (if Holy Church pleafe) for as good a Form of Baptifm, as, I Baptize thee &c. or, the Servant of God is Bap. tized &c. and repeating thrice would do as well or better, I plunge thee in the name of the Father; I plunge thee again in the name of the Son; and again in the name of the Holy Ghoft. The Latins to make out the Number of Sacraments amongst the Greeks just feven, pitcht upon this Anointing (because it is done after Baptifm) and made it Confirmation; If I had been at their Confult, I would rather have said, that the washing of the Baptized after the feventh day, was it; For there the whole Initiation of a Chriftian is compleated and finifhed by his Washing. He is Juftified, Baptized, Illuminated, Anointed, Sanctified, and (in Confirmation of all thefe) Washed. Goar, when all is done, freely confeffeth, that fome even Catholick Doctors, have in a manner rob'd the Greeks of this Sacrament, or have own'd rather that the Greeks have deprived themselves of it; and he hath mufter'd up abundance of Authors both Antient and Modern, who have mention'd a Holy Unguent, and the Holy Effects which are faid to follow it; but how doth this prove it to have been Inftituted as a Sacrament, or Foederal Rite by Divine Authority? Nay, if I allow, that perhaps very Antiently this very Ceremony of Anointing with an Unguent was added to the Office of Baptifm, (as the Stipulation and Anointing with Oyl, and the putting on of the White Coat, and the like were added likewife;) All this made it no more a distinct Sacrament, then it made thofe others fo; and a Man might eafily hook in, and plaufibly expound places of Scripture, in behalf of thofe as well as of this. भुं It is pleasant to find Goar after all to content himself with what is faid of the Metropolite of Mitylene at the Council of Florence, that he then fully fatisfied the Latins and anfwer'd all their Objections about this Matter, xxvonixãos xj voμíμcos, Canonically, and according to Law; but what that Answer was, or could be, he fairly Confeffeth with me, Ignoramus, we cannot tell; or we know nothing of it. For it is plain that this Anointing with the Unguent was first made by the Greeks only, as an appendent Rite to Baptism, and could add no more to the Baptized then the other Ceremonies above mention'd did; whereas the Confirmation, which is Practifed in our Church, where little Babes and Infants are Baptized, (who enter into Chrift's Covenant, by their Sureties, Sureties, as the Jews did by Circumcifion) is a moft rational and convenient, as T p. 183. well as it is a most Antient, Ordinance to be observed, to the end that Children being now come to Tears of Difcretion might themselves, (as our Office declares,) with their own Mouth openly Ratify and Confirm, what at their Baptifm was Stipulated and Promised by others in their Name; and might thereupon be blessed by the Bishop, and by his Prayers, and by the laying on of his Hands, be certified of God's Favour, and gracious Goodness towards them. This is far enough from being any new Evangelical Sacrament, It is only the Ratifying and Confirming now in Perfon, what was done before by Proxy; as a King by bedding his Bride when the is brought over to him, Confirms her being Married and Bedded before by his Embaffador; and this very thing the Latins, if Holy Church will but put a new Form of Words and Ceremonies to it, might make as good a New Matrimonial (and fo a Sacramental) Confirmation, as they make the other a Baptifmal one. The next Mystery in Doftheus is ingwoon, Priesthood; taken in a large Scufe, (according to Gabr. Philadelph, his Definition and his Diftribution into feven Morin. Sacr. feveral Degrees,) and including 1. Doorkeepers. 2. Exorcifts. A. 2 T 3. Lectors ord. part 2. p. 163, 164. or Readers. 4. Subdeacons. 5. Deacons. 6. Presbyters. 7. Bishops. About this there is such strange Variety and Confufion amongst both Grecks and Latins, as neither the one nor the other know what pofitively to determine about it. Those differ fufficiently from thefe, and both thole and thefe differ as much amongst themfelves. We hear nothing of the just seven Degrees of it amongst either of them, till P. Lombard's time, and he makes them just lol. 4. dift. 24. many to answer the fevenfold Grace of the Spirit. Greg. Hieromon. a late Greek Author, faith, they were formerly feven, but the runogol, Oftiarij, p. 盿. 137. Doorkeepers, and the Exorcifts, were quite laid afide by the Greek Church; and he (as all other Greeks do) leave out the Acolythus, and instead of it, makes the Bishop one of the other five now retained by them. But Morinis proves plainly that these three reputed inferior Orders were never own'd or heard of by the Greeks as being Holy orders, (much lefs as Sacraments) even 188. &c. from the Apostles to this day. But before I go any farther, I cannot but wonder, that the Greeks fhould leave out (if ever they had them) the three last, Oftiarius, Exorcifta, Acolythus, which the Latins keep in ftill; for if they were Sacraments, the Greek Church cannot answer their abolishing of them; if they are not Sacraments, the Latins cannot answer their keeping of them ftill in as fuch. part 2. p. 205. 150. part 3.P. P. 273. Luk. 20. 23. Priesthood, properly taken, is chiefly, if not folely infifted on, (by the Greeks especially) when Holy Orders are named as a Mystery. Dofitbeus cites for this, Do this in Remembrance of me; and, whofe Sins ye remit or retain, they are remitted or retained; intimating the two Offices or Powers 22. 19. Joh. which belong only to a Prieft, viz. Celebrating the Eucharift, and Cenfuring and Abfolving Offenders. Jeremias the Patriarch, though he calls it in- Refp. 1. c. 7. deed zagotovía, Defignation, or Impofition of hands, (as many other Greeks p. 77. do) and feems at firft to extend it Tois à pieguμevois To Dew, to all who are Confecrated to God by Defignation, or Impofition of Hands, thereby including all the lower Orders retained, or not retained by the Greeks, where Stretching out, or Impofition of Hands is, or may be used; yet he afterwards plain- p. 78. §. 3. ly appropriates it to the Priesthood properly taken, and faith, nothing is Holy without a Prieft, for the Keys of the Kingdom of Heaven were given to the Apoftles and their Succeffors being made Priests. p. 128. The Greeks late Confeffion in like manner makes only, iegworm, Priesthood, T. p. 184. properly taken, this Mystery or Sacrament; citing for it, Binding and Loofing, "Ogled. du. Preaching the Gospel and Baptizing, laying on of hands and giving the Holy Mat. 18. 18. Ghoft, feparating Barnabas and Saul; and like places relating only to the Apoftolick and Prieftly office, and concluding with, how fhall they Preach except they be fent. Thefe Greeks by this feem at once to exclude all other De- Rom. 1o. 15. grees 19. A&t. 8. 17. T. p. 184. grees under Priesthood (or at least under Deaconship) from being included in this Myftery, or being any real Mysteries at all. Next their Euchologion now in ufe, and their Pontificals, have no Forms prescribed for Creating of an Oftiarius, Exorcifta, Acolythus; or do any where make them any Parts, or Species of this Mystery; and therefore it is most Evident that Rome and Greece are quite different in their accounts of these Degrees, especially about these Inferior ones. And the Euchologion plainly diftinguishes between 'Avayans the Reader, and faxτns the Singer, and makes 1. 4. dift. 24. them two feparate Offices; as P. Lombard, makes the Singer threefold, Pracentor, Succentor, Concentor; The Latins in their Pontifical jumble put both the Reader and Singer into one office in their Exhortation, but in the Creation take Notice of, and authorize only the Reader. §. M. Next the Greeks conftitute the Reader by Impofition of Hands, the Latins without it, and therefore the making of the Latin Reader is not, according to their Schools, a Sacrament of Order; for Impofition of Hands is made by them the very Effential Matter of it. And if only the Book, which is given to the Reader by the Latins, be the Material caufe, of that Sacrament, it will justify that Party amongst them, who are for making the delivery of the fenfible Inftruments the only Matter of all these Orders, and not Impofition of De Sacr. Ord. bands; For Bellarmine owns that the Latins cannot agree about this Point, 1.1.c.9.p.495. what is the Material or fenfible Sign in this Sacrament, whether Impofition E. E. βλθ. 139. of Hands, or the delivery of the Inftruments; and at laft approves of that Opinion as beft, which makes Impofition of Hands the Effential Matter of this Sacrament, which is plainly contrary to P. Eugenius his Decree in the CounT.13.P. 538. cil of Florence. Greg. Hierom. (a Modern well-wifher to the Latin SuperBúvoy, doy, ftitions) faith expreffly, that the Material Caufe of this Sacrament, is not the Holy Bread, (delivered) or the Inftruments or Signs of the Office, but, ἡ λογικὴ ψυχὴ τε χειροτονεμένα, the Rational Soul of him that is Ordain'd, for it is that which receives the Divine Grace, which is the formal Cause; or P. 190. as he faith a little farther, the fenfible Sign is, o xugotovÉμer, the Perfon himself who is Ordain'd; and yet this Greek Author is applauded by G. Corefius as a moft Orthodox defender of the Truth. 1. 4. dift. 24. S. 1. 1. I. c. 5. De Clericis l. 1. c. 14. T.12.1152. E Again, Joan. de Ragufio at the Council of Bafil confeffeth freely, that a bout the Sacrament of Orders the later Church hath made her additions; for the Primitive one had but only two Orders, that of Deacon, and that of Prieft. And the Master of the Sentences faith the very fame thing, and pofitively afferts that the Subdeacon and Acolythus were meer Ecclefiaftical conftitutions of later date; and fo by the fame reason were all the other pretendT. p. 185. De Sacr. Ord, ed inferior Degrees. And Bellarmine reckons up feven Holy Orders befides the Bishop, and makes a Prieft two-fold; the Greater, which is the Bishop; and the Leffer, which is the plain Prieft; and yet afterwards he is forced to own, that a Bishop is not only a diftinct, but a much fuperior Order, though he was very loath thereby to break the Myftical number of Seven, and make it Eight. He faith, he made them one Order in respect of that wonderfull Priviledge, of Confecrating the Hoft in the Sacrament of the Lord's Supper; but he Vindicates the Bishop strenuoufly as to his fole Power of Ordination, and his Jurifdiction which gives him a far Superior Excellency, Authority, and Degree (tor otherwife the Pope himself might have been levelled with a common Prieft) and therefore at laft he quietly drops the Difpute whether Epifcopacy and Presbytery are one Order or Sacrament, or two. Ibid. H. C. 4. T. 2. Again, the Roman Pontifical (out of the fourth Council of Carthage) plainly makes a Deacon only but a meer Minifterial function, and not any lower De gree of Priesthood, (much lefs a Sacrament) The Bishop, faith he, alone lays his hand upon every Deacon (at his Creation) quia non ad Sacerdotium fed ad Ministerium confecratur, because he is not Confecrated to Priesthood, but to Minifter, or Serve; and therefore the Deaconfhip cannot be Tázis Tus ἱερωσύνης |