Search York
Yüklə 12,09 Mb.
|
|
the N. Testament to me appeared most true, not only by a decree of Melchiades, De Consecrat. Dist. v. c. 2. cum allis ibidem. And many oder great and antient authors; S. Jerome contr. Lucifer. Basil. De Sp. Sancto. Euseb. in Hist. Ecclesiastica, lib. vi. c. 34. But also by the universal consent and use of the holy Catholick Church ; so receiving, observing, and even from the beginning to this present time continuing; and finally, for that, meseemeth, it is hole graunted without controversy of this honorable Council.
thinking verily that none oder might institute a sacrament, as we hei-e take and use the name of a sacrament, Xjo be a sensible sign, having an infallible assistance of grace of the H. Ghost : and so hath both the sign and the very cause thereof. To the second. The outward sign of this sacrament is the sign of the cross in the childs forehead by the Bishops [hand] with holy creame ; and the form of the words, viz. Ego conjirmo te. Sic. then spoken, as more evidently ap- peareth and fully in ca. - - Sacr. Unctionc : according in al parts to some parts of the Scripture. Where also is declared the invisible grace given therby. And I believe verily the seven yefts of the H. Ghost. To the third question. Meseemeth, that the general pro- 23/ mise that our Saviour made to his disciples, might for an answer suffice every good Christian, although there were no oder, as indeed many is. For the general promise is this, \^The rest is wanting.^
and after-wards Dean of Wells. Urbanus. Omnes fideles per manuum impositionem Epi- scoporum Sp. Sanctum post baptismum accipere debent, ut pleni Christiani - - - mantur quia cum Sp. Sanctus in- funditur - - - ad prudcntiam et constantiam. Melchiades. Sp. Sanctus, qui super aquas baptisrai sa- lutiferas descendit, lapsu tribuit ad innocentiam in confir- matione, a\igmentum pra?stat gratiae. Et quia in hoc mundo
352 APPENDIX OF victuris tota aetate inter visibiles hostes et pericula gradien- clum est, in baptismo regeneramur ad vitam, post baptis- mum confirmamur ad pugnam. In baptismo abluimur : in confirmatione roboramur. Et quamvis continue transituris sufficiant regenerationis beneficia, tamen victuris necessaria sunt confirmationis auxilia. Regeneratio per se salvat mox in pace baptismi vel seculi recipiendos. Confirmatio armat ad agonis hujus mundi praelia reservandos. Qui vero post baptismum acquisita innocentia immaculata pervenerint ad mortem, confirmantur morte, quia jam non possunt peccare. Quidam. Sacramentum non ab aliis, nisi a summis sa- cerdotibus perfici possit. Nam si aliter praesumptum fuerit, irritum habeatur et vacuum, et inter ecclesiastica nunquam reputabitur sacramenta. Rabanus. Baptizatus vmgitur in capite et fronte : in capite per Sacerdotem, in fronte per Episcopum. Prima est in summitate capitis; et per eam significatur super ipsum Spiritus Sancti descensio ad habitationem Deo consecran- dam : et hoc in baptismo. Secunda per impositionem ma- nuum Episcopi ; per quam septiformis gratia per Sp. Sanc- tum cum plenitudine sanctitatis et scientise et virtutis venire in hominem declaretur. Amhrosius de Sacramentis. Accepisti mysterium, hoc est, unguentum super caput. Quare super caput ? Quia sapientis sensus in capite ejus. Sequitur spirituale signa- culum, quod audisti legi hodie, quod post fontes superest, quo perfectio fiat, quum ad invocationem sacerdotis Sp. Sanctus infunditur. The judgment of Dr. Marshal, Archdeacon of Notting- ham.
Confirmatio est sacramentum novae legis a Cln-isto insti- tutum, et traditum Ecclesias per Apostolos. Datur per impositionem manuum, hoc est, consignationem; confert septiformem gratiam, et praecipu^ robur, ut resista- tur peccato.
suis sacramentis. RECORDS AND ORIGINALS. 353 The judgment of Dr. Cliff, Chantor of Yorl\ cftcrxmrds 238 Dean of Chester. 1. Est sacramentum novae legis, institutum a Christi Apostolis id tradentibus. 2. Exterius signum est impositio manuuin Episcopi sig- nantis confirmanduni sigiiaculo sanctffc crucis in fronte cum clirisniate.
fortatur adversus inimicos spirituales per septiformem gra- tiam Sp. Sancti time confirmato infusam.
in Cambridge. Confirmation is not a sacrament of the new law, insti- tuted by Christ by any expressed word in h. Scripture, but only by the tradition of the Fathers.
Scripture. But Doctors saith, That the holy chrisme, and certain words said by the Bishop, that is to say, Consigno te signo crucis, Confrmo te chrismate salutis in nomine Patris et Filii et Sp. Sancti, be the outward signes.
Christ, by any expressed word in h. Scripture. But Doctors saith. By it is received strength to fight ayenst the spiritual enemies. There be no promises of grace made by Christ to them that receive confirmation. The judgment of Dr. Doiones, Chancellor of the cliinrh of Vo?-Jc.
Christo, traditum per Apostolos.
praecipu^ robur, ut resistamus peccato. Cui signum est impositio manuum, et consignatio. Promissio generalis, quod Christus assistit iis qui per ip- sum instituti sunt. VOL. I. I'AKT TI. A a 354 APPENDIX OF The judgment of Dr. Marmaduke. Whether this sacrament, &c. This is a sacrament of the N. Testament : institute of Christ.
The outward sign is imposition of hands, and the sign of the cross with holy oyl in the forehead. And the graces 23.9 invisible is the H. Ghost, in whom is al graces, and espe- cially consolation and strength. What promises be made? &c.
sist them to the end of the world. And in the 8th cap. of the Acts, was by the Apostles given the H. Ghost ; and also in the 19th of the Acts. Which places and Christs pro- mise no Christian men need doubt, but ought to believe the graces and gifts of the H. Ghost to be given in this sacrament.
The first article. Whether this sacra^nent, &c.
Testament, or else it could have no place among Christen men. Forsomuch as al ceremonies of the Old are abrogated. And as to the second, necessarily it followeth, that needs it must have its institution of Christ. For the New Testa- ment is only of Christ. The institution of Christ may be either by express Scripture, or else by the authority of Scripture it may be institute, though that the Scripture by expres words do not institute the same. And this appear- eth not only by al the old Fathers in divers matters, but also by the words of Melancthon, in his article of the bap- tism of children. When as he hath for the proving of the said article this formal rule, that is to say, Tho that by ex- pres Scripture it be not instituted, yet it is received and used by the authority qf Scripture, joining with the same the pcrpettial consent qf the universal Church : ivhich in al RECORDS AND ORIGINALS. 355 things hath been at al times of a great esiimat'ion hy the doctrin of al the Fathers, as Mclancthon approves before, not dissenting from the old Fathers, as he protestes divers times.
crament, seemeth to be the viiith chapt. of the Acts, as Bede expresly understandeth the same, and Rabanus after him, and Erasmus also.
not of so great necessity and vertue as the other sacraments are, yet is it reverently to be observed. The second article. What is the otttward sign? &c. The outward sign is the imposition of the hand, for that is expressed in Scripture. The oil or the chrism are the institutions of the Fathers, as I suppose, for the good signi- fication that oyl hath in Scripture, that is to say, comfort, gladnes, the H. Ghost, and the gifts of the H. Ghost.
constancy, strength, and such other: but in what mesiu'e is only in the knowledg of Almighty God. The H. Ghost, 240 that is to say, gifts of the H. Ghost, were given by the im- position of the hands at that time visible ; as gifts of tongues, and such other. As at that time it was necessary to have extern gifts and miracles, to teach expresly, and confirm the ftiith, which now are not necessary. The imposition of the liand with prayer of the Bishop, (as without fail in my opin- ion there was never imposition of hands without prayer,) by virtue of Gods word, giveth the former gifts.
cause there shoidd not want elementum, required perad- venture in such a sacrament, as in baptism water, the Fa- thers added oyl. But, I suppose, as in the sacrament of Penance, witnessing so Melancthon, the absolution which is don by imposition of the hand with the word, is the sacrament in that case ; so in this case the imposition of the hand, with the prayer of the Minister, is the sacrament. A d ^l
356 APPENDIX OF
viiith chap, of Acts, supposing the Apostles executed that thing. By the which there were at that time apparent tokens of the gifts of the H. Ghost, so taught by Christ their Master, that it might remain a perpetual doctrin to their successors in like maner to use the same. The Judgment of Dr. Robinson. Confirmationis institutio. Confirmationem, consignationem, sive sacramentum chris- matis, a Christo institutum esse, autores Fabianus Martyr, et Clemens comes Pauli, Dionysius Pauli discipulus, Aug. 15. De Trin. cap. 26. Bed. Act. 10. Cyprianus in sermone De Unctione Chrismatis, et aliis sacramentis. Sigma eocterna confirmationis. Oratio, impositio manuum, signum crucis impressum fronti, adhibito etiam chrismate. Signum. Signum quid sit docet Aug. 2. De Doct. Christian, cap. 1.
Quomodo datur Sp. Sanctus per orationem docet idem Aug. lib. 15. De Trin. cap. 26.
Haec multiplex fuit. Nam imponebantur manus confir- mandis. Act. 8. Ordinandis Presbyteris, 1 Tim. 4. Infirmis curandis. Marc. 16. Et Haereticis redientibus ad Ecclesiam; et correctis, ut est apud Cyprian, et Aug. Et haec traditio apostolica est. 241 Impositio manuum in conjirmandis.
RECORDS AND ORIGINiVLS. 357 vocatur signum salutis, ex Ezech. 9. et A})ocal. 7. 13 et 14. et Hieron. super Ezech. 9- Sacrum chrisma. Hoc a %p/^fiv nomen habet, quod significat tcnffo. Uncle et Cliristum dictum esse au tores Cypriauus in sermone De Unctione Clirismatis, et Aug. lib. 2. contr. literas Petiliani Donatistae. Ubi et confii-mationem chrismatis sacramentum apjiellat. Quin et gratia Sp. Sancti 1 Jo. 2. ter vocatur Xp'^<^l^oL. Christus ipse docuit fieri chrisma, ut est autor Fa- bianus Martyr in Epistola ad Orientales Episcopos : Cy- prian, in sermone De Unctione Chrismatis ; et Dionysius de Ecclesiastica Hierarchia, cap. 4.
nee constanter, aut convinci potest aut negari, quando in sacris hteris non habeatur expressum ; quum tamen Fa- bianus Martyr, et Dionysius asserant se ab Apostohs per manus accepisse. Testatur et Joannes, cap. ult. Miilta esse qua'/ecH Jesus, quce non scripta sunt. Praeterea, quae Lucas in Act. apostohcis ab Apostohs gesta scribit, acta sunt ante annum 30""^ a passione Christi ; cum tamen ahquot ab Apostohs superstites erant post excidium Hicrosolymita^ num. Ad haec Damascenus, hb. 4. cap. 13. Orthodoxae fidei ait multa esse tradita ab Apostohs, quae non sunt scripta ; ut est adoratio ad orientem, &c. Quin et Cyprian, in ablutione pedum ; Aug. ad Januarium ; Tertulhanus in hb. De Corona Mihtis, astringunt nos ad traditiones Aposto- lorum, ad Conciha universaha rite coacta, ad legitimas ac reccptas consuetudines, non minus quam ad ipsas sacras hteras.
robur ac constantiam in bono, ad reluctandum malo, ad cx- tinguendinn fomitem, ad augmentum gratia^, &c. Clemens ait in lioc sacramcnto dari septlformem gratiam Sp. Sancti ; Cyprian, sapientiam, intellectum, consilium, fortitudinem, scientiam, pietatem, timorem, per hoc sacramentum, divini- tus, coelitus, et supernis inspirationibus infundi testatur. A a 3
358 APPENDIX OF
cap. 3. Chrys. et Theophyl. vi. ad Hebraeos. Objectio.
raque dona Sp. Sancti, quae olim per Apostolos dabantur, cessasse, et proinde gratiani, per impositionem manuum, jam non dari, respondeat Aug. lib. 3. De Bapt. contra Do- natistas, his verbis : Neque eriim temporalibus et sensibilibus miracidis attestantibiis per manus imjjositionem modo datiir 242 Sp. Sanctus, sictit antea dabatur, ad commendationem rudis Jldei, et Ecclesice primordia d'llataiida. Quis enim nunc expectat, ut hi, quibus manus ad accipiendum Spiritum im- ponitur, repente incipiant linguis loqui .? Sed invisibiliter et latenter intelligitur, per vinculum pacis eorum cordibus divina charitas inspirari, ut possint dicere, Quoniam cha- ritas Dei diffusa est in cordibus nostris per Sp. Saticttim, qui datus est nobis. Necessitas conjirmationis. Quantum expediat hoc sacramentum omnibus exhiberi patet [ex] Fabiano. Ex Epistola Cornelii de onato. Ex Clemente. Ex Dionysio. Et ex Aug. lib. 2. contr. Literas Petil. cap. 104. Traditiones non scrqitcv. necessari(E ad salutcm. Baptismus infantium, autore Augustino. Non rebap- tizandum, qui ab haeretico baptizatur. 'Oju-oioucr/oy. Perpe- tua virginitas Marise. Apostolos fuisse baptizatos. Quod tamen scriptum non est. The judgment of Dr. Richard Smith, sometime Public Pro- fessor of Divinity at Oxford. The first question. Whether confirmation he a sacrament? &c. I affirm that it is so, and that by the word of Christ Avritten. Not the tables of stone, nor yet the skins of parch- ment, or any other semblable thing ; but in the hearts of the Apostles. The which strait after their Masters ascen- sion used the said sacrament, and left it to the Church
RECORDS AND ORIGINALS. 359 without writing. For these Apostles of Christ, fully and " perfectly instructed by him, left sundry and many things to the Church, not putting them in any maner of writing. The which universally received, and alwayes used in the Church, from that time even to these dayes, must and ought to be believed as firmely and stedfastly as any part of the Gospel written; or else these articles subscribed were necessary to be ceased ; which to defend is heretical : I. Parvnlos hapt'izatos consequi 7-cmissionem peccatorum. II. Transiibstantiari panem et vinuiti in Eucharistia. III. Quod F'dius in divinis sit consubstantialis Patri. IV. Perpetiia virginitas Deiparce Virg'inis. V. Quod sint tres Personam in Divinis. VI. Quod Pater sit ingenittis. VII. QuodJudcBi conversi non debcrent observare legalia. VIII. Quod missa sit sacrificiiim. IX. Quod mains Sacerdos potest ministrare sacramenta. X. Quod ab hcereticls bnptizati non sunt rebaptizandi. Cum id genus aliis multis. The second question, 243 The outward sign is the imposition of the hands of the Bishop, and the unction of creame used therin. The invi- sible grace is the sevenfold grace of the H. Ghost, as wis- dom, fear, with the rest; and encrease of the grace justifi- cation received by Baptism, or the sacrament of Penance, if the taker be in grace. The third question. This is not apertly put in writing, but taught the Apo- stles by Christ, and the Church by them.
bridge in 1528, 1537, and 1538. Sacramentum Coti/irmationis. Materia liujus sacramenti est duplex, pj'opinqua et re- mota.
crucis cum chrysmate sanctificato. Materia remota est chrisma composita ex oleo oliva» et A a 4
360 APPENDIX OF
talis sanctificatio committi poterit. Quippe omnia sacra, quae requirunt ministrum determinatum et sacratiim, re- quirunt etiam materiam sanctificatam, saltern in illo sacro, ubi requiritur materia sensibilis.
charitas. Per balsanunn suaviter fragrantem, odor bona? fama*, qui in confirmato esse debet.
cis, et conjirmo te chrysmate salutis, in nomine Patris et Filii et Sp. Sancti.
num quod deponeret omnem erubescentiam ad audactcr confitcndum Christum.
viovu- Christ, there was no confirmation sacramental vised. For as S. John saith in his Gospel, Nondum erat Sjp.Sanc- tus datiis, quia nondum erat Jesus glorificatus. And in another place he saith on this wise, Expedit vobis, ut ego vadam. Si non abicro, Paracletus non veniet ad vos. Si autem abiero, mittam vobis ilium. And albeit that the Apostles received the H. Ghost before the day of Pentecost, yet did they then first receive him in signum sacramenti Conjirmationis ; that is to say, in token of the sacrament of Confirmation : what time the H. Ghost appeared to them in fiery tongues. Which fiery tongues were a visible and sen- sible sign of the H. Ghost then sent, and given unto them to confirm and establish them in Christs faith, &c. And the reason why that the Almighty God used this sign here in this sacrament was this. First, he used the sensible sign of a tongue, signifying by the same, that they should be liberal of their tongues to preach the faith of Christ. And again, this figure of a tongue appeared in fire, to sig- nify to them, that they should be hot and fervent in cha- 244 1'ity ; and they should not preach and teach the faith of Christ for any lucre or worldly promotion, but only for the love of Christ, and for the health of their neighbours. And thus did Christ coirfirm his Apostles, giving unto them his RECORDS AND ORIGINALS. 361 manifold inward graces; and not only outwai'd, as it was then expedient for that time, by such an outward and sen- sible form or scene, that is to say, a fiery tongue.
a mans body without hurt, therfore in his place was taken oyl : which is a thing and a matter next unto burning, and draweth most ny unto the nature of fire ; having in it also a mervclous cleannes, which is a quality appropriate unto the fire. Furthermore, in the stead of a tongue, the Church useth balm : and that for this coimsil. For as balm hath a good and a sweet savour, and preserveth from corruption, so by the manifold graces, which be here conferred in this sacrament, they that lyveth and worketh according unto the same, hath a sweet and a good savovu', of a good name and fame before God, either by confessing and preaching of Christs faith, or else by the strong resistings and vanquish- ing of his enemy es, the devil, the flesh, and the world. And so is also preserved from the corruption of sin.
which we called before mater'iam Imjus sacramenti, with the holy consecrations of the same, which may be called mijstcria sacramenti, no doubt but that, as the most ancient Doctors doth write, the Apostles of Christ, by Christs au- thority, did institute and ordain the same ; or else, to speak better, Christ did institute them by the Apostles : although that in the beginning, for a certain season, he might dis- pense with them, that they should not need to use such matter, but only prayer and imposition of their hands upon such as they did confirm. And although mention of these and such other things, rites, and ceremonies, which our mo- ther the Church useth, not only in the ministration of this sacrament, but also in many of the other, is not had expresly in Scripture ; yet be al such to be observed and fulfilled by the order of apostohcal tradition. For as S. Aug. writ- De Fid. et eth in a certain place. Those things be not mentioned in ^ledliin" ^ Scripture xchich were commonly don, and yet by some things there they may be understanded in the word. Wherfore S, Greo-ory, lib. 7. Registr. Epla. 16. saith, That the order 362 APPENDIX OF ofantient custom^ and the canons of the Church, is an inter- preter of al doubts that be not expressed in Scripture. Yüklə 12,09 Mb. Dostları ilə paylaş:
|