Ep. 72. quae est ad Stephunum Tunc enim plenè sanctificari esse Dei filii possunt si Sacramento utroque nascantur cùm scriptum sit Nisi quis natus fuerit ex aqua spiritu non potest intrare in regnum Dei. But I shall wave the urging of this also We have an undoubted and remarkable instance of Apostolical practice for it Acts 8. where Philip the Deacon having preached the Gospel at Samaria and thereby won many Converts and baptized them the Apostles at Jerusalem hearing of it send forth two of their own number Peter and John Who saith the sacred Text ver 15. c. when they were come down prayed for them that they might receive the Holy Ghost and then laid their hands on them and they received the Holy Ghost It pleased God that those admirable Gifts called there the Holy Ghost should not ordinarily be conferred on the Baptized but by the Apostles hands thereby to strengthen the Authority of those his Witnesses and by the same means promote the unity of the Church through the reverend esteem of those chief Ministers as Grotius well notes In locum In this story now we have 1. The persons confirmed the baptized Samaritans who had believed and been instructed aforehand in Philip's doctrine 2. The Ministers of Confirmation Peter and John the Apostles sent from Jerusalem on that very purpose 3. What they did in Confirmation Having heard of their faith in receiving the Word of God and their baptism in profession of that faith they prayed for them that they might receive the Holy Ghost and laid their hands upon them 4. The consequent effect thereof they received the Holy Ghost that is the more plentiful effusions of the Holy Ghost in his gifts and graces which in that beginning of the Christian Church were miraculous and extraordinary whereas the promise of the same Spirit holds good still in some due proportion unto the Christians of all Ages to the worlds end Those saith S. Ep. 73. quae est ad Jubaianum Cyprian who believed in Samaria had believed with a true faith and were baptized in the Church which is but one and to which alone it is permitted to give the grace of Baptism and to lose sins And therefore having obteined a legitimate and Ecclesiastical Baptism ought not again to be baptized but that onely which was yet wanting to be done unto them by Peter and John that by prayer and imposition of hands the Holy Ghost might be invoked and poured forth upon them Circa A.D. 250. which now also saith he is the custom observed among us that they who are baptized in the Church be offered to the Governors of the Church and by our prayer and imposition of hands obtain the Holy Ghost and be consummated or perfected with the Lord's Seal or Signature Where we see he applies the Apostolical patern to the custom retained still by the Church in Confirmation the practice whereof in his days he doth well describe and intimates also the requisiteness of it after Baptism though never so legitimate when he calls it Id quod deerat That which was yet wanting Again anoher instance we have Acts 19. where we find S. Paul confirming those who were taught and baptized before at Ephesus ver 6. When Paul laid his hands upon them saith the Text the Holy Ghost came upon them and they spoke with Tongues and prophesied They were baptized saith Grotius on the place by some other Christian but God to commend the Apostolical office would not communicate those gifts of the Holy Ghost untill the hand of some Apostle had touched them And though he be not bound to this or any other observance yet such was the method of his ordinary dispensation then among them Here now we have 12 persons first taught and then baptized in the name of Jesus Christ and then afterwards by the imposition of the Apostles hands receiving the Holy Ghost manifested according to the special way and exigency of those first times in his visible and extraordinary gifts And to this S. Paul himself seems to refer touching these Ephesians confirmed by him as upon occasion I before in part suggested Ephes 1.13 In whom also after that ye believed ye were sealed with the Holy Spirit of Promise Nor ought any to be offended or prejudiced because we find not the like gifts of the Spirit continued now in the Church The Holy Ghost saith S. De Baptismo l. 3. c. 16. Augustine is not now given by Imposition of hands with temporal and sensible miracles as it was at the first for the commendation of the Faith and the enlargment of the beginnings of the Church who now expects it c. But we are now to understand that after an invisible and hidden manner Divine Charity is inspired into their hearts by the bond of peace And thus as the Apostle hath it to the Corinthians 1 Epist ch 12. There are diversities of gifts but the same Spirit Not the same gifts now as then yet the same spirit still To these instances of Apostolical practice therefore S. Augustine and S. Jerom Circa A.D. 203. do both freely appeal for the justifying of this sacred custom as S. Cyprian you heard before did and that without any colour for the imputation of Montanism in the case as some have fondly pleased themselves to imagine The Disciples prayed saith S. De Trinit l. 15. c. 26. Augustine that the Holy Ghost might come upon those on whom they laid their hands Which same custom the Church doth also now observe in her Governors or Bishops And then for S. Dialog advers Luciferian Jerom Dost thou not know saith he that this is the custom of the Churches to lay hands afterwards on the baptized and so to invocate the Holy Ghost Dost thou demand of me Where is it written I answer In the Acts of the Apostles and were there no Scripture Authority at all to support it the consent of the whole world might in this supply the room of a Precept for there are also many other things observed by Tradition in the Churches which have taken to themselves the Authority of a written Law as the threefold immersion in Baptism c. This 't is true he speaks in the person of Luciferianus but then he brings in Orthodoxus making a Reply by way of Acknowledgment to the same I do not indeed deny this saith he to be the custom of the CHurches that the Bishop go forth to those who were baptized afar off in lesser Cities by Priests and Deacons to lay hands upon them for the invocating of the Holy Ghost Deservedly therefore doth our Church refer us to the same Apostolical warrant Upon whom after the the example of the holy Apostles we have now laid our hands So in the Prayer at Confirmation the Fathers of the Primitive Church taking occasion and founding themselves upon the said acts and deeds of the
Apostles So in the necessary Doctrine and Erudition for any Christian man p. 42. For as much as it hath been a solemn ancient and laudable custom in the Church of God continued from the Apostles time So in King James's Canons Can. 60. I have purposely omitted to instance further in S. Paul and Barnabas and others visiting several Churches and confirming the Souls of the Disciples in them exhorting them to continue in the Faith and with purpose of heart to cleave unto the Lord Acts 11.23 14.22 15.32 Because we have not the like express mention there of any imposition of hands though it may be we might with probability enough suppose it These Instances now of Apostolical Practice do give light unto Heb. 6. and receive further light from what we have before us in the Text where after the mention of the doctrine of Baptisms we find Laying on of hands Nempe Episcoporum in confirmatione Neophytorum saith Anselm viz. of Bishops in the confirmation of new Disciples Imposition of hands saith S. Chrysostom whereby they received the Holy Ghost And Theophylact in like manner referring particularly to the story of S. Paul's laying on his hands upon them at Ephesus Acts 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 9. in Ep. ad Hebr. By Imposition of hands saith S. Ambrose it is believed that the Spirit may be received which is wont to be done after Baptism by the Bishop for the Confirmation of Unty in the Church Whereunto may be anâ—â—â—ed the 38th Caâ—ranze â—â—â—ma â—â—bert â—oncil and 77th Canâ—â— of the Council of Eliberis or Elvira about the time of Pope Sylvester the first * 〈◊〉 Aâ—â— 316. which require the Bishop should persect or confirm by his Benediction those who had not been baptized in his presence â—irca A.D. 200. And Tertullian long before having spoken of Baptism adds Dehinc manus imponitur per benedictionem De Baptismo c. 6. 8 advocans invitans Spiritum Sanctum Then afterwards the hand is laid on by way of Benediction Id de Resurrect Carn c. 8. calling to and inviting down the Holy Spirit And again saith he in another place The Flesh is washed that the Soul may be without spot the Flesh is anointed that the Soul may be consecrated the Flesh is signed that the Soul also may be defended the Flesh is overshadowed by the Imposition of hands that the Soul also may be illuminated by the Spirit c. And the same way the generality of modern Interpreters whatever have been their practice still inclines I will instance in some of greatest name and eminence among the Reformed and Protestant Churches the rather because this Rite of Confirmation hath been unhappily decried and declamed against as a Relique of Popish Superstition to be abandoned and rejected by us The Apostle saith Calvin on the place calls the solemn Rites or stated days of Baptizing by the name of Baptisms and he joyns Imposition of hands with Baptism because as there were two Orders of Catechumens so there was a double ceremony For those without the Church did not come to Baptism before they had made Confession of their Faith in these therefore Catechism was wont to precede But the children of the faithful because adopted from the womb and by right of promise belonging to the Church were baptized Infants but their Infancy being past after they were instructed in the Faith they did also offer themselves to Catechism which was in them after Baptism but then another symbol was added namely Imposition of hands This one place therefore saith he doth abundantly testifie ☜ that the original of this Ceremony flowed from the Apostles though afterwards it was turned into Superstition as the World doth commonly degenerate from the best Institutions to Corruptions Let us therefore know saith he that it was instituted by the first Authors to be a solemn Rite of Prayer as S. De Baptismo l. 3. c. 16. Augustine also calls it They designed indeed by this symbol to approve the Confession of Faith made by Youth but thought of nothing less than to rend asunder the force of Baptism Wherefore the pure Institution is this day to be retained but the Superstition to be corrected And this place thus understood makes for the approbation of Infant Baptism For why saith he should that Doctrine be called in some the Doctrine of Baptisms and in others of Laying on of hands but that these later were instructed in the Faith after Baptism so that nothing else was remaining but to lay hands upon them And again in his Book of Institutions This was the custom of old saith he that the children of Christians Lib. 4. c. 19. § 4. after they were grown up were presented before the Bishop to fulfill that Office which was required of the Adult at their Baptism for these sate among the Catechumens till being duly instructed in the mysteries of Faith they were able to make a Confession of the same before the Bishop and People They were examined by the Bishop according to a certain and common form of Catechism which they then had ☞ and that this action which otherwise deservedly ought to be grave and holy might have the more reverence and honour the Ceremony of Imposition of hands was also added And thus the Child by his Faith being approved was dismiss'd with a solemn benediction Of this custom saith he the Ancients do often make mention Such an Imposition of hands therefore saith he as is done barely in the room of Benediction I commend and would this day restored to a pure use And then again § 5 c. after a passionate Invective against the Corruptions of the Romanists who had defaced the substance of the thing and instead of a true Confirmation introduced a feigned Sacrament he concludes with most earnest desires for the restitution of the primitive Right in such words as these But I would to God that we retained the custom which I intimated to have been among the Ancients § 13. before this Abortive Counterfeit of a Sacrament was brought forth Thus far Mr. Calvin The Apostle saith Beza numbers up five heads of Catechism viz. the profession of amendment of Life i.e. repentance from dead works the summ of faith concerning God the compendious explication of Doctrine that was wont to be delivered to the unlearned especially at Baptism and the Imposition of hands i. e. saith he when they met together to baptize Infants or Adult persons and also when they came together to impose hands upon any the Head of the resurrection of the dead and of the future judgment And in his shorter notes he calls them The Heads of Catechism which contain indeed the chief matters of all Evangelical Doctrine but were delivered in few words and summarily to the unlearned viz. the profession of repentance and faith towards God The Articles of which Doctrine as they are called were indeed required
and Mr. Hutton what the Moderate and Learned Bucer saith on Ephes 4. The Sign of Imposition of Hands Bishops only did give and that not without reason For whether the Covenant of the Lord is to be confirmed to those that are to be Baptized or whether they are to be reconciled that have grievously offended or whether the Ministers of the Church are to be Ordained All these Ministerys do best become those to whom the chief Care is committed Calvin himself confesseth Instit l. 4. c. 19. prout ante cit that the Antient Usage was for the Party to be confirmed to be brought coram Episcopo before the Bishop The Church saith St. Augustine still keepeth up the Custom of Imposition of Hands in suis praepositis in her Chief Governors and the Business was maged à solis Episcopis Q. 44. in N. I. De Eccles Hier. c. 2. In Ep. ad Hebr. Dialog adver Luciferian See Mr. Hooker's Eccles Pol. l. 5. p. 262. by Bishops alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dyonysius and St. Ambrose agreably that it was to be done à Pontificibus by the High-Priests and non nisi per manus Episcopis saith St. Hierom By the Hands of the Bishop only The Rise of which Observation did proceed from this Ground saith he that after the Ascension of our Lord the Holy Ghost came down on the Apostles and it obtained in many places as he adds not so much by the necessity of a Law as from a certain congruity and fitness to honor Prelacy with such Preheminencies because the Safety of the Church depends on the Dignity of her Superiors to whom if some Eminent Offices of Power should not be given there would be as many Schisms in the Church as Priests with us saith he elsewhere Bishops hold the place of the Apostles Ep. ad Marcell Id. in Psal 45. And again For the Fathers the Apostles we have their Sons the Bishops And in his Comment on the First of S. Mark if that be his That which is perfected by the Bridegroom saith he is begun by the Paranymph whence Catechumens incipiunt per Sacerdotem chrismantur per Episcopum begin by the Priest and are confirmed by the Bishop They are therefore to be condemned certainly of gross Partiality and Vncharitableness Mr. Hanmer Exercit of Confirm p. 51. who blush not to say that the Bishops out of Pride have appropriated this unto themselves May all the Ministers of Christ orderly discharge their proper Duties without either envying or invading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rights and Priviledges of any whom God hath placed over them I will not dispute what might possibly be allowed in Cases of Necessity which excuseth as we say what it compells unto and were methinks much to be wished for in larger Dioceses concerning a Delegated Power by way of Dispensation for the more effectual and constant expediteing of this good Performance as seems to have been permitted to the Antient Chorepiscopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rural Bishops Vide Pamelii Annot in ep 13. D. Cyprian Dr. H. dissert de Episc l. 3. c. 8. Episcopus vel ejus Suffraganeus can 60. R. Jacobi Suffragans and Visitors constituted by the Bishop of the City But it is certainly most fitting for those to impart this Solemn Benediction who are of chiefest Note and Eminence in the Church and that by the Analogy of the Apostles Rule Heb. 7.7 Without Contradiction the less is Blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the better or greater Fourthly Come we next to the Qualification of the Persons to be confirmed Such they must be See Canon 40. who are baptized and instructed in the Catechism of Christian Religion and come to years of Discretion in some competent Degree to understand the same and give an actual and deliberate Assent thereunto Buxtorf observes in the Jewish Church Synag Judaic that when the Child was come to be Thirteen years of Age the Father having taught him the Principles of his Religion presented him in a Sacred Assembly to undertake himself to become Bar-mitzvah a Son of the Precept that is as they explain it such an one who takes upon himself Obedience to the Law from thence forward to answer for his own Sins and hereupon Prayer was also made for his Improvement Our Church-Catechism is call'd as I have suggested before An Instruction to be learned of every person before he be brought to be confirmed by the Bishop which is appointed to be done so soon as he can say the Creed the Lord's Prayer and the Ten Commandments in the Vulgar Tongue and be farther instructed in the Church Catetechism set forth for that purpose as 't is express'd in the Office of Publick Baptism And the Title of this Office it self in our Service-book is The Order of Confirmation or laying on of Hands upon those that are baptized and come to Years of Discretion The Preface whereunto is highly remarkable To the end that Confirmation may be ministred to the more edifying of such as shall receive it Order of Confirm the Church hath thought good to Order That none hereafter shall be confirmed but such as can say the Creed the Lord's Prayer and the Ten Commandments and can also answer to such other Questions as in the short Catechism are contained Which Order is very convenient to observed to the end that Children being now come to Years of Discretion and having learn'd what their Godfathers and Godmothers promised for them in Baptism they may with their own Mouth and Consent openly before the Church ratifie and confirm the same and also promise that by the Grace of God they will endeavour themselves faithfully to observe such things as they by their own Confession have assented to And this Preface is openly to be read at that time to the Expectants Ibid. and then accordingly the Bishop is appointed to ask each of them Do ye here in the presence of God and of this Congregation renew the solemn Promise and Vow that was made in your Name at your Baptism ratifying and confirming the same in your own persons and acknowledging your selves bound to believe and do all those things which your God-fathers and God-mothers then undertook for you To which Question every one is to answer audably in the Affirmative ' I do And thereupon the Bishop proceeds unto Prayer and Benediction Add hereunto Can. 59. 61. Rubric's at the end of the Catechism that the Canons of our Church enjoyn a special Care upon all Ministers to prepare those under their Charge hereunto and to see that none be presented but such as shall be thus fitted for it And our Right Reverend Diocesan hath declared that as de jure he cannot so de facto he will not confirm any Advertisement in the end of his Book of Articles save such only who have been duly catechized and by their Pastor's Testimony have attained such a measure of Knowledge
Baptized when by reason of their tender age they cannot perform them A. Because they promise them both by their Sureties which Promise when they come to age themselves are bound to perform In which words it is most evident that Repentance and Faith are declared to be the importance of the vow and promise made at Baptism And so the Church Catechism which in the main branches of it is nothing else but a plain Comment upon the Contents of this vow and promise corresponds exactly with that in the Apostles Age the Principles of the Doctrine of Christ then propounded to beginners or the milk for babes as our Apostle also calls it chap. 5.12 13. that sincere milk of the word which they should hunger and thirst after 1 Pet. 2.2 to grow thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will say no more of this designing onely the choice of the Text to ground a Discourse about Confirmation upon for the better preparation of those who should have been confirmed by our Right Reverend Diocesan in this his Visitation had it pleased Almighty God to have permitted him health and strength to have come in person among us according to his good and pious intentions And now I had thought to have diverted wholly from this subject as less pertinent and agreeable unto something else but that I really fear the long disuse of this sacred performance among us may occasion in some too great ignorance or indifference about it if not aversation from and disgust against it And therefore I will hope your favour while I proceed upon the same Argument that though we are so unhappy at the present as to be deprived of the blessing we may yet keep alive among us the Christian desires of embracing all opportunities for the obtaining of it I shall forbear to make any further Apology but for method sake digest what I have to offer unto your thoughts concerning this matter under these five heads 1. In the general of the Names whereby it is known 2. Of the Scripture paterns and grounds for it 3. Of the Ceremony used in it the Imposition of the Bishops hands 4. Of the Qualification of the persons addressing to it And 5. Of the important usefulness of the whole Rite and Action Of each of which now by Gods help with your patience briefly in order And first in the general of the Names whereby it is known and called And here 1. we should take notice of that before us in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imposition or laying on of hands so called from the Rite evermore attending the Ministration of it the Apostles first and after them Bishops laying on their hands on the parties confirmed by them Of which I purpose to discourse more particularly afterwards by it self and therefore wave the further prosecution of it in this place Secondly it is also called among the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areap Post fontem superest ut perfectio fiat quando ad invocationem Sacerdotis Spiritus Sanctus infunditur De Sacr. l. 3. c. 2. D. Ambros the person confirmed being look'd upon as a perfect or complete Christian when he hath thus actually taken the Engagements made in his name at Baptism upon himself and received the strengthening supplies of the Spirit Albaspin not in can 77. Concil Elibert as well as his new birth And none was reputed a perfect Christian or communicated with as such till his Confirmation So the Author of the Imperfect Work on Saint Matthew under the name of S. Chrysostom tells us speaking of not giving holy things unto dogs That the holy grace of the body of Christ is to be given to them onely Hom. 17. qui â—amper Baptismum facti sunt filii Dei per manuum impositionem who are already made the Sons of God by Baptism and by imposition of hands that is baptized and confirmed it is Childrens bread And so we have it in our own Rubric that None shall be admitted to the holy Communion untill he be confirmed or be ready and desirous to be confirmed Both agreeable to the 48 Canon of the Council of Laodicea A.D. 364. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persons after Baptism must be anointed with the Heavenly Chrism or Unction that they may be partakers of the Kingdom of God For so I am to tell you Thirdly that it is also familiarly named among the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrism or Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dionysius h. e. De Ecclesiae Hierarch Catech. 3. Perfectivum seu consecratorium chrisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Cyril Divini Chrismatis unctio Chrisma Ecclesiasticum De gub Dei l. 3. in Salvian And this name possibly might arise from the gift of the Holy Ghost here conferred that is an additional measure of his graces as we shall see afterwards whose operations are in the sacred Scriptures resembled unto oyl the oyl of gladness Psal 45.8 Heb. 1.9 2 Cor. 1.22 1 Jo. 2.27 from whence in the New Testament Christians are said also to receive an unction or anointing From which phrase of unction and allusion thereunto it came to pass very early in the Church that the Ceremony of Anealing or Anointing with oyl was practised both in Baptism and Confirmation And as our blessed Lord and Saviour is called Christ from his being plentifully anointed with the Holy Ghost most visibly in his descent upon him after his Baptism so may we with propriety as some conceive be named Christians from our being anointed with the same Spirit A. D. 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph Antioch l. 1. ad Autolych But however this appellation of Chrism is frequent as I said among the Ancients yet it seems not peculiar unto Confirmation Anointing having been used also at Baptism as I intimated both Baptism and Confirmation are perfect and entire enough without it since we never read that the Apostles used it in either of them And therefore that Ceremony Dr. Ham. de Confirm c. 2. sect 2. as it was freely at first taken up in the Church so upon the same Christian Liberty doubtless is as freely to be omitted Fourthly it hath also been called Consignatio consigning or sealing Signaculum Dominicum Epist 73. by S. Cyprian the Lords sign or signature or seal Signaculum spiritale by S. De Sacram. l. 3. c. 2. Ambrose a spiritual sign signature or seal And thus probably it was named from the custom of signing the confirmed party with the sign of the Cross at his anointing Inscripta oleo fronti signacula Cassand Schol. ad â—ymn Prud. as Prudentius the Christian Poet who lived about S. Jeroms time hath it Unless we should rather chuse to refer it to a more spiritual sealing with the Holy Ghost the seal and assurance
of those without the Church at the appointed days of Baptism but from the Children of all the Faithful baptized in their Infancy when hands were laid upon them Among which Articles two here are expresly reckoned up namely the Resurrection of the Flesh and Eternal Judgment Thus Beza This Doctrine Schol. Observ in loc saith Piscator viz. of Repentance from dead works and Faith towards God was wont to be delivered to the Catechumens before they were baptized or confirmed in the Christian Faith by the Imposition of hands When Children have been taught the Doctrine of Repentance and Faith they are to make profession thereof before the Church and to be confirmed by the Imposition of hands Although we think saith he th s Imposition of hands to be matter of free observance as having indeed Apostolical example but not a Precept from Christ Where we see he grants the Example roundly enough to be Apostolical however he would have it left free to conform unto or to neglect it Again saith he At the first sight there seem to be six Heads of Doctrine distinctly reckon'd up but if one shall more accurately weigh them they may be referr'd to four or to three For the third and fourth viz. of Baptism and Imposition of Hands seem not here to be propounded as peculiar Heads of Doctrine but put among the rest to declare the Circumstance of Time wherein these Fundamentals were wont to be propounded unto Beginners namely at that time when the Adult were admitted unto Baptism and also when those who were Baptized in their Infancy and afterwards instructed in their Childhood were wont by the Church to be confirmed in the Christian Faith by the Imposition of Hands Thus Piscator Then the Leiden Divines in their Synopsis purioris Theologiae Dis 47. tell us to the same purpose that It is probable this Doctrine of Imposition of Hands is referr'd to that care of the Ancient Church whereby Children instructed in Catechetical Doctrine before they were admitted to partake of the Lord's Supper were presented to the Church to answer concerning the Faith and commended by Prayers unto God the Rite of Imposition of Hands being added thereunto which was a Gesture of those that pray and bless even from the time of the Patriarchs Next For the Lutheran Churches none can speak better than their famous Chemnitius whom Bellarmine so far honors as to acknowledge that he doth of all others most accurately describe the Order of Lutheran Confirmation Our Divines saith he have often shewn Exam. Concil Trident. part 2 de Confirm that the Rite of Confirmation unprofitable superstitious and Anti-scriptural Traditions being once remov'd from it might be used piously Id. Loc. Theolog. part 3. de num Saâ—rament and to the Edification of the Church according to the consent of Scripture after this manner viz. That those who have been baptized in their Infancy for such now is the State of the Church when come to years of Discretion should be diligently instructed in a certain and plain Catechism of the Doctrine of the Church and when they seem competently to have understood the Principles of it should afterwards be presented to the Bishop and Church and there the Child that was baptized in his Infancy should 1. Be admonished in a short and plain manner concerning his Baptism viz. with what how why and into what he was Baptized What the whole Trinity in that Baptism conferr'd upon him and Sealed to him namely the Covenant of Peace and Grace and how there was then made an Abrenunciatiation of Satan a Profession of Faith and Promise of Obedience 2. The Child himself should before the Church make a proper or personal and publick Confession of this Doctrine and Faith 3. He should be question'd about the chief Heads of Christian Religion and where he less understands any thing be more rightly inform'd 4. He should be put in mind and declare by this Profession how he differs from all Heathen Heretical Fanatick and profane Opinions 5. There should be added a grave and serious Exhortation out of the Word of God that he would persevere and by going forwards be farther confirmed in the Covenant of Baptism and that Doctrine and Faith And then 6. Publick Prayer should be made for those Children that God by his Holy Spirit would vouchsafe to govern preserve and confirm them in this Profession Whereunto without Superstition may be added Imposition of Hands Nor would that Prayer be vain ☞ For it leans upon the Promises concerning the Gift of Perseverance and Grace of Confirmation Such a Rite of Confirmation saith he would contribute very much Profit to the Education of Youth and of the whole Church For it would be agreable both unto Scripture and purer Antiquity Thus Chemnitius But before either Calvin or Luther there was one famous Waldo of whom the Waldenses are named who did more early dissent from the Corruption of the Roman Church And they in their Confession exhibited to Vladislaus King of Hungary 1504. speak thus remarkably of this Rite of Confirmation We do profess with a Faith taken out of the Divine Scriptures Confess Waldens de Confirm that in the Times of the Apostles this was observed whoever being come to the Ripeness of Years had not received the promised Gifts of the Holy Ghost received them afterwards by Prayer and Imposition of Hands for the Confirmation of Faith The same we think also of Infants Whosoever being baptized hath come over to the true Faith which he resolves to imitate indeed amidst Adversities and Contumelies in that manner that a new Birth and Life of Graces may seem discovered in his Spirit or Temper Such an one ought to to be brought and set before the Bishop or Priest where being questioned of the Truth of Faith and the Divine Commands and also his own good Will Setled Intention and Works of Truth if he shall witness by his Confession that all these things are so He is to be confirmed in the Hope of Truth already attained and farthermore to be holpen by the Churches Prayers that an Increase of the Gifts of the Holy Ghost may accrue unto him for the Establishment and Warfare of Faith Lastly by Imposition of Hands to confirm the Promises of God and the Truth in the Power of the Name of the Father and of his Word and of the Holy Spirit let him be joyn'd to the Churches Communion And again Apolog. part 4. de Baptism puerorum in their Apology to the Marquess of Brandenburgh 1532. speaking of Children that have been Baptized they add When they shall have come to Years of Discretion and now understand the Account of their Faith and begin to love Christ in good earnest we bring them to the Profession of these things even whatsoever they have attained to by the help of their Parents or Godfathers or by the Ministry of the Church that they may themselves of their own accord and most freely
OF EPISCOPAL Confirmation IN TWO DISCOURSES By B. Camfield Rector of Aileston near Leicester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrysost Hom. 9. in Epist ad Hebr. LONDON Printed for R. Chiswel at the Rose and Crown in S. Pauls Churchyard 1682. To the Right Reverend Father in God Thomas Lord Bishop of Lincoln my much Honoured Diocesan My Lord AFter I had received your Lordships Command for Preaching which it became me neither to resist nor dispute debating with my self what Subject were most proper to insist upon in such an Assembly I determined at last upon this of Confirmation which for many years hath been much in my thoughts those excellent words of the Learned and Reverend Dr. Hammond having long since left in me a very deep impression De Confirm Praef. § 7 c. That since the Faith it self once delivered and the two Sacraments of the New Covenant instituted by Christ himself and strictly commanded unto all there is nothing which can more strongly oblige to a sincere perpetual and durable obedience unto the Evangelical Law nothing from the diligent and prudent administration whereof more plentiful Fruits may be hoped by the Christian Church and nothing lastly whose neglect or overly performance pro forma ex opere ut aiunt operato seemeth more pernicious and destructive unto piety When therefore I had digested my Meditations and Collections upon this Argument into the ensuing method which is the onely thing almost peculiar to them I could not easily be diverted to any other Theme had Time permitted a longer deliberation though to some this might seem as matters fell out the less opportune by reason of your Lordships absence necessitated by those Infirmities of Age and Bodily Indispositions which then with a more than ordinary violence arrested your person to your own regret undoubtedly upon this account no less than our unhappiness Among the Hearers notwithstanding it met with a candid entertainment and general welcom and so I hope it may do when it comes thus abroad into the world enlarged and attended with another practical Discourse to the same purpose on no other design than to promote a common good And I am the rather moved to Print it at this juncture of time because over and above the usefulness of the particular subject it contains a most convictive evidence and demonstration on the behalf of Diocesan Episcopacy which some have spitefully renewed their old grudge and quarrels against and the possibility of exercising Discipline in a Diocesan Church did not the too culpable neglects of many among us add too keen an edge to that exception Now that it may shew it self with the greater confidence of success as it was penn'd and uttered in obedience to your Lordships injunction so the Author of it most humbly betakes himself to your Lordships Patronage craving a benign and favourable reception from your Paternity of this small Present and Pledge of that great Observance which is ever due from Your Lordships In all Filial Duty and Service Benj. Camfield TO THE Courteous Reader THE Argument here treated of deserves sufficiently for its own importance and usefulness as is declared abundantly in the ensuing pages Nor may I arrogate any thing to my self in the handling of it after so many worthy persons unless perhaps the perspicuity and methodicalness of the digestion and management and that in such a manner as both to recommend the thing from its most proper Topicks and direct withall to the most succesful administration and observance of it But that which more peculiarly instigated me to this publication was the deep sense I have not onely of the too great neglect and general need of Confirmation among the people and the seasonableness of persuading them earnestly in these fickle and uncertain times with purpose of heart to cleave unto their Religion but the necessity also which Episcopacy it self appears to be in of some further Confirmation against the fresh and virulent Assaults of troublesom and malevolous Dissenters who seek to lay the foundations of a strange kind of disagreeing Union among English Protestants in casheering that Prelacy which hath obtained not onely here but untill within little more than one Century throughout the whole Christian Church from the very first plantation of it Of which there is not I think any single proof or instance more clear and evident than what is hereafter suggested The custom of the Churches as S. Hierom words it for the Bishop to go forth to those who were baptized a far off in lesser Cities by Priests and Deacons to lay hands upon them for the invoking of the Holy Ghost Episcopal Confirmation as it hath been derived from the Apostolical Age and practised successively in the Christian Church is unto me a most undoubted evidence and confirmation of Diocesan Episcopacy and so I hope it may prove to all others who will but have the patience impartially and coolly to examine and consider of it But if upon our manifold sins and provocations the Divine Nemesis shall so far overtake us as to permit dissatisfied and humoursom men once more to overturn our present Establishments we may firmly conclude upon former experience that after divers Revolutions when their own Giddiness hath tired them in the eager pursuit of Phanatic Innovations there will be no fixation at last but by returning again in a more sober temper to what hath been so rashly and impetuously destroyed by them I will add nothing more now but hearty prayers to God Almighty that he would succeed these and all other great endeavours by his blessing for the settling of us if it be his Heavenly Will upon such peaceable principles as may not sever us from the Communion of Saints in that truly Catholic Church of Christ which we retain in our Creed And hereunto every understanding and orderly Christian will readily subjoyn his most affectionate and zealous Amen Errata Ep. to Reader p. ult l. 3. r. good endeavours p. 2. l. 9. speaks p. 3. l. 24. their r. those p. 6. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 17. loose p. 19. marg Circa A.D. 400. p. 25. l. 1. dele by l. 7. would have p. 34. l. 3. our own nation p. 37. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult this p. 38. l. 28. marg ipsae p. 42. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. l. 10 11. managed p. 45. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46. l. 28. to be observed p. 47. l. 22. audibly p. 55. l. ult p. 56. l. 1. we are confirmed ib. marg Melchiadis p. 57. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. l. 17 18 19. dele c.c.c. p. 67. l. 24. Spalato p 76. l. 29. principal p. 85. l. 11 12. charitable p. 87. l. 2. Secondly the heart p. 88. l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 89. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l.
own and profess all these things before the whole Church to their own Salvation in the celebration of the Rite of Imposition of Hands which being done they are confirmed And there is forthwith given them full Power and Right to communicate of the Body and Blood of Christ with the Faithful Thus they who are called Waldenses or Picardi And to what you have heard from them give me leave to add the Form of receiving the Baptized and Catechized Youth among the Bohemian Brethren who sometimes go under the same Name a Remnant of the Slavonique Church and the Eminent Disciples of Wickleff Huss and Jerome of Prague as it is described to us by their last Bishop the Excellent Comenius The Young ones Ratio Discip ordinisque Ecclestin unitate Fratâ—um Bohem p. 46. saith he having been taught the Heads of Religion at Home by their Parents and Sureties or at School by their Masters are publickly delivered to the care of their Pastors in the Church before the Receiving of the Lord's Supper most usually at the time of Pastoral Visitation after this manner 1. The words of Christ Matt. 11.28 Come unto me all ye that labor c. are read with a short Explication of them 2. The Youth of both Sexes appointed thereunto and preexamined by the Pastor are placed in order in the middle of the Church 3. Then they are asked whether they will renew the Covenant they entered into with God at Baptism 4. This being consented to by them the heads of that Covenant are explained according to the form prescribed by the Apostle to Titus chap. 2.11 12 13. Denying ungodliness and worldly lusts to live righteously soberly and godly in this present world looking for the blessed hope c. And they are commanded openly before the Church to renounce the World the Devil and the Flesh c. 5. Next a profession of the Faith is required of them so that they all repete aloud the Apostles Creed 6. Then on their bended Knees saying after the Minister they pray unto God to forgive the Sins of their Youth and strengthen them by his Holy Spirit unto all the good purpose of his Will which also the whole Assembly doth praying for them After which Prayers 7. There is declared to these young Disciples and the whole Church Absolulution and the Right of the Sons of God in participating the Supper of the Lord. And lastly there is added the Apostolical Rite of Imposition of Hands with the Invocation of the Name of God upon them to strengthen or confirm the hope of his Heavenly Grace Thus the Bohemian Brother-hood the most exemplary for good Order among all the Reform'd Churches abroad Unto these now I could easily superadd many other Testimonies but I will close them all with three or four of our Nation and those such as cannot be suspected of casting any favourable Eye upon a Brat of Popery or Prelacy as some have pleased unequally to yoak them Mr. Hanmer and Mr. Baxter above twenty years since have written each of them a Particular Treatise upon this Argument of Confirmation Finding no such way it seems to extricate themselves and others out of the Confusions into which the Times were then fallen as by returning back in part to what had been too rashly discarded together with the Church of England And the later of them understands that Text of St. Mr. Baxter of Confirm p. 102. 119. Paul 2 Tim. 1.6 I put thee in remembrance that thou stir up the Gift of God which is in thee by the putting on of my Hands of the Apostolical Imposition of Hands after Baptism for the giving of the Holy Ghost rather than the Ministerial Ordination and Gift Dr. William Gouge in his Commentary on the Text tells us that Ordinary Cases wherein Imposition of Hands was used were 1. Blessing Children by our Saviour Mark 10.16 2. Setting men apart to the publick Function of Ministers of the Word 1 Tim. 5.22 and Deacons Act. 6.6 3. Deputing Men to some special Work Acts 13.2 And 4. Confirming such as had been instructed in the Principles of Religion This last particular saith he meaning Confirmation is not expresly set down in Scripture but gathered out of it by the Ancient Orthodox Fathers and with a Joint-consent afterwards by most Divines not Papists only but Protestants also And of the same Judgment those of the late Assembly so called who put forth the English Annotations Assembl Annot. in Loc. declare themselves to be Laying on of Hands which say they is usually call'd Confirmation which stood 1. In examining those who had been Baptized what Progress they had made in the Doctrine of Christianity And 2. In praying for them that God would continue them in the Faith and give them more Grace strengthening them by the Holy Ghost Now when the chief Pastor or Pastors of the Church say they prayed for them they laid their Hands upon them whence the Apostolical Constitution was called laying on of Hands So St. Augustine and so most of the Fathers with one Consent And here now were a fair occasion to wonder that so Reverend and Divine an Assembly as that was reputed should utterly cast off a thing so well established and never so much as consider of it in their Directory Vindic. of Liturgie p. 38. That the defaming and casting out of this so blameless and gainful an Order should be necessary or useful to any Policy save only to defend the Devil from so great a Blow and to sustain and uphold his Kingdom I never yet had any Temptation or Motive to suspect or imagine Mr. Ham. L' Estrange Alliance of Divine Offices p. 262. saith our Pious and Learned Dr. Hammond And There is not any thing wherein the late pretended Reformers amuse me more than in this particular saith another worthy person Nor do I know what Account to make for them unless this may pass for one That they practiced against known and avowed Principles T. C. p. 174. §. 2. as T. C. formerly stuck not to aver of Mr. Calvin himself That as well as he allowed of Confirmation he put it out of the Church of Geneva where he was Pastor But this may suffice abundantly to have spoken concerning the Scripture Patterns and Grounds which we have for this Sacred Appointment as they are expounded and handed down to us by most unquestionable Authorities I pass on Thirdly to the Ceremony used in it the Imposition of the Bishop's Hands And here I shall offer a few words 1. Of the Ceremony it self And 2. Of the Special Minister concerned about it First Of the Ceremony it self Imposition of Hands according to the Scripture Warrant without either Crossing or Annointing with Chrism made of Oyl and Balsom or boxing on the Ear or Cheek as is used among the Papists This laying on of Hands is a most natural unaffected and Ancient Ceremony of Prayer and Benediction as we find it used first in the Old
Testament and from thence derived into the New Manuum impositio ex Hebraeorum more ad Christianos venit usumque habuit in omni Precatione Grotius Not. in Cassand ad Artic. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paedag. l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id l. 1. c. 5. Under the Old Testament we find it used first of all by the Father in blessing of his Children and admitting them to part of the Inheritance Thus when Jacob blessed Ephraim and Manasses the Sons of Joseph He laid his Hands upon them and prayed Gen. 48.14 And by way of special Imitation of his Paternal Benediction we find it used in the New Testament by our Blessed Saviour St. Mark 10.16 which Grotius well notes farther upon St. Matth. 19.13 to have been according to the Jewish Custom it being usual among them to bring their Children to those that were any way eminent for Sanctimony of Life Est hoc quoque de veteri Sacramento quo Nepotes suos ex Joseph Efrem Manassem Jacob Capitibus impositis intermutatis manibus benedixerit c. Tertull. de Baptism c. 8. to be commended unto God in their Prayers by Imposition of Hands And then afterwards we find it used also by the Apostles in their confirming of Adult persons that were baptized as you have heard before from Acts 8. and Acts 19. Calvin himself looks upon no other Mystery Instit l. 4. c. 19. §. 5. under the Imposition even of the Apostle's Hands but their signifying by this Rite that they did commend and present unto God as it were by name him whom they laid their Hands upon Thus they were appointed of Old to lay their Hands on the Sacrifice Caeterae partes loquente◠adjuvant manus propè est ut dicam ipse loquuntur In demonstrandis personis atque locis adverbiorum atque pronominum obtinent vicem Quintil. Oaat l. 11. c. And so at the Consecration of the Bread and Wine in the Holy Communion the Priest with us lays his Hands on the Elements And therefore it is somewhat strange that in the Heat of his Disputation against the Romanists he should start this idle Question Whereas the eminent Grace at first bestowed is ceased to what purpose is Imposition of Hands yet retained Strange I say it is whenas himself more than once owneth Imposition of Hands for a Solemn Right of Prayer and saith it was used by the Apostles for no higher Mystery those are his very words non altius subesse Mysterium cogito than to recommend the person prayed for particularly unto God Is not this therefore to make Prayer for particular Persons an Impertinency now too because miraculous Grace hath ceased As if no Grace at all might be now expected because not that eminent and extraordinary Grace at first conferr'd But stranger it is still when we remember that he also commends and wishes for the Restitution of such an Imposition of Hands as might supply the room of Benediction To such an Inconsistency and Forgetfulness of themselves are great Men transported sometimes by their own Passions Were Imposition of Hands altogether needless and of no use certainly St. Mr. Hutton's Answer to Reasons against Subscript part 2. p. 85. Peter and John needed not to have taken so much pains as to come on a fruitless Errand from Jerusalem to Samaria to have laid their Hands on them whom Philip the Deacon baptized For they might as well have kept at home and prayed in Jerusalem for them But to shew that the other Ceremonial Action might also have due place therefore is it that they did both accordingly In a Word this Imposition of Hands which we have found to be a fitting and Scriptural Rite of Prayer and Benediction especially when as among us it is accompanied with Express and Solemn Prayer unto God for the Person cannot be thought an insignificant Ceremony by any who have not first learn'd to deride the Holy Scriptures themselves or who have any value left for the Ministers of Christ or any Faith of God's hearing those devout Prayers which are made and put up to him by his Church for others It is observed by some Dr. Patrick's Aqua Genitalis out of Jewish Authors that the Elevation of the Hands of the Priest in the Old Law at the Blessing of the People was Imposition of Hands and this Blessing call'd the Weapons and Armor of Israel And that which we read concerning the Benediction of Aaron and his Sons Numb 5.27 They shall put my Name on the Children of Israel and I will bless them Junius and Tremelius render imponentes manus filiis Israel invocabunt nomen meum ego benedicam eis Laying their Hands on the Children of Israel they shall call on my Name and I will bless them Adding farther in their Notes on the Place for Illustration-sake Duobus signis testatum facient Populo meo Gratiam meam quam ego pro fide meâ facturus sum Nominis mei invocatione manuum suarum impositione publicâ solenni By these two Signs they shall certifie my People of that Grace which I according to my Promise will conferr upon them viz. by their calling on my Name and by their publick and solemn Imposition of their own Hands Now it is worth the Considering that the Blessing of Christ's Ministers Heb. 11.40 Rom. 15.29 Ephes 1.3 is no less Authoritative and Prolifick under the Gospel than it was under the Law it may be more God having reserved some better thing for us in the Fulness of the Blessing of the Gospel of Christ in whom we are blessed with all Spiritual Blessings It is a Blessing in God's Name and by Vertue of his Commission and Christ's Everlasting Priesthood is after the Order of Melchisedeck who was most famous for this Office of Blessing which he accordingly not only dischargeth in Person for us himself in Heaven but Vertually upon Earth too in and by his Ministers Benediction Proceed we therefore Secondly to the Minister of this Benediction the Person confirming one of Eminency and Superiority in the Church of Christ the Bishop from whence it hath familiarly with us been called Bishoping Thus we found it in the First Patern Acts 8. Not Philip the Deacon but Peter and John the Apostles are sent to confirm the Samaritans baptized by Philip Philip that baptized them saith St. Chrysostom gave not the Spirit to the Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had not Power or Authority so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this was the Gift of the Twelve only And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Peculiar of the Apostles Simon Magus therefore perceiving that Power of Ministring the Holy Ghost to be in none but them and presuming that they which had it might also sell it sought to purchase it of them with Money as it follows in the Sequel of that Chapter Hear we Cited by Arch-bishop Whitgift
of the Principles of Christian Religion as may render them capable of it Aquinas indeed determines that the Sacrament of Confirmation as he calls it ought to be exhibited in common to all that are baptized Part 3. Q. 72. Artic. 8. and at all times The bodily Age saith he doth not prejudice the Soul and even Children dying confirmed obtain the greater Glory as here they do the greater Grace L. de Sacram And Contarenus grounds the Custom of giving it to Infants upon his Authority But grave men among themselves mislike this Practice Consult ad Artic. 9. I see saith Cassander that it doth not displease good men of both sides that the use of it be delay'd till some Growth of Age And so the Roman Catechism now requires The truth is the Vtility and Benefit of this Sacred Institution exacts all this Some competent Growth and Understanding in the Party confirmed Heed and Diligence in his Prae-instruction and all Gravity and Seriousness in the whole Administration And to the intent that no man should think that any Detriment should come to Children by deferring their Confirmation unto years of Discretion our Church hath declared it for a Truth certain by God's Word That Children being baptized have all things necessary for their Salvation and dying before they commit actual Sin are undoubtedly saved Let me therefore beseech those who shall come at any time upon this Holy Errand to ponder well and consider with themselves of what weight and moment the matter is they are going about what they are obliged to do and what the Blessing is they hope to receive thereupon Their Business in short is to declare that they are not ashamed of the Gospel of Christ but glory in his Cross to profess themselves upon choice and in good earnest Christians the resolved Disciples Servants and Souldiers of Jesus Christ to devote themselves entirely to his Faith and Service to take the solemn Vow and Promise made formerly in their Names by their Sureties upon themselves that is to vow Repentance from dead Works and Faith towards God to renounce the Devil the World and the Flesh and give up themselves to the Belief and Obedience of the Gospel This is the Work they come about and then their Reward is so doing to participate in the Prayers of the Church and the Blessing of the Bishop to be promoted to an higher Form in the School of Christ among an higher Rank of Professors and admitted to all the Priviledges af Adult and Compleat Christians Now therefore in the last place I need not to say much more concerning the Importance and Vsefulness of this whole Action which all along speaks for it self and whereof accordingly I have suggested a competent Account already in treating of the parts of it The fewer words therefore shall here suffice and I will little more than name the particulars which otherwise I should have enlarged upon 1. This would utterly enervate the Anabaptists Plea for Re-baptizing those who were before baptized in their Infancy did they every one at their Confirmation thus explicitely take upon themselves what was then promised and undertaken in their Name and so give up themselves afresh to God and his Church And it is you know part of the Charge which we leave with God-fathers and God-mothers at the Font Office of Public Baptism to bring them when prepared unto the Bishop thus to do Nor is this as some have surmized any Imputation to their Baptism as imperfect in it self but a Supply only to the Imperfection of their State who were Baptized in their Infancy with a legitimate and true Baptism by the solemn renewing of the Answer or Stipulation of a good Conscience towards God which ought frequently to be repeated throughout our whole Life Praef. ad Paraph. in Evang. S. Matth. Repraesentatio pristini Baptismi as Erasmus calls it And Whether the solemn Baptizing of all Infants though the Children of presumed Christian Parents throughout this Kingdom Without solemn Astipulation that they shall at Years of Discretion personally ratifie their Vow in Baptism in Publick in such manner as the Church requires be not rather more Lawful than Expedient I leave with all Submission On the Creed l. 10. c. 50. to the Consideration of Higher Powers saith the Learned Pious and Reverend Dr. Jackson 2. This would supercede the new modell'd Examinations set on foot by Private Authority before the Admission of Persons to the Blessed Sacrament of the Lord's Supper whether by Lay-Elders in Conjunction with Presbyters or by Popular Congregations and wholly silence the many fierce and unhappy Feuds and Controversies which have been moved on that occasion 3. It would extreamly quicken and encourage the Endeavors of all that are concern'd among us in the Prae-instruction of Youth and whet the Learners also to a greater Diligence and Industry and prove a mighty Ease and Satisfaction to the Minds of those who have undertaken in their Names at Baptism 4. It would very much conduce to the recommending and endearing of God's Ministers the Bishops of the Church to the Affections of the People by and from whom they and theirs partake of so great a benefit so as to oblige them if any thing can do it never to lift up their Hand or so much as open their Mouth against them never to return them Evil for Good and requite their Blessings with Curses and Reproaches 5. It would highly promote the Truth and Power of Godliness and Religion so much talk'd of It would bring good Instructions to some hopeful Effect and Issue and put every Sinner among us who is not also past Shame to blush and hang down the Head upon the remembrance of that good Confession which he himself had so openly made before many Witnesses See Dr. Patrick 's excellent and affectionate Exhortation unto Confirmation Aqua Genitalis Use 4. and the Appendix and yet so notoriously violated and contradicted With what Face could he devote himself to Atheism and Impiety who before God and his Elect Angels the Bishop and an Assembly of Christians hath personally vowed and promised the Belief of the Christian Faith and Obedience unto all God's Holy Commandments And with such a grave Solemnity renounced the Devil and all his Works c. He hath the Argument of Common Justice and Honesty from henceforth admonishing of him continually to be as good as his Word to take heed of the crying Sin of Perjury such an aggravated Perjury especially as this is a Sacrilegious Perjury He hath many to rise up in Judgment against him upon Transgression He hath such-like Thoughts as these to accompany him wherever he goes that if he fails in this vowed Duty he must at last witness against himself be condemned out of his own Mouth and left without an Apology and if he shall presume to live in a Course contradictory to this Holy Profession he can expect nothing but that cursed Doom which with
Apostolick Example must needs be Sacraments And yet the word Sacrament too is sometimes used by the Fathers in a very large Extent and Bucer calls this a Sacramental Rite The Second high point of Danger is that by tying Confirmation to the Bishop alone there is great cause of Suspicion given to think that Baptism is not so precious a thing as Confirmation For will any man think that a Velvet Coat is of no more price than a Linnen Coife knowing the one to be an Ordinary Garment and the other an Ornament which only Sergeants at Law wear Finally to draw to an end of Perils the last and the weightiest hazzard is where the Book it self doth say that Children by Imposition of Hands and Prayer may receive strength against all Temptation This Speech as a Two-edged Sword doth both ways dangerously wound Partly because it ascribeth Grace to Imposition of Hands whereby we are able no more to assure our selves in the warrant of any Promise from God that his Heavenly Grace shall be given than the Apostle was that himself should obtain Grace by the bowing of his Knees to God Ephes 3.14 And partly because by useing the very word Strength in this matter a word so apt to spread Infection we maintain with Popish Evangelists John 20.22 Acts 1.8 an old forlorn Distinction of the Holy Ghost bestowed upon Christ's Apostles before his Ascension into Heaven and augmented upon them afterwards a Distinction of Grace infused into Christian Men by degrees planted in them at first by Baptism and after that cherished watered and be it spoken without Offence strengthened as by other vertuous Offices which Piety and True Religion teacheth even so by this very special Benediction whereof we speak the Rite or Ceremony of Confirmation And now by way of Over-plus I shall easily obtain pardon for translating to the use of my Country-men these admirable Passages of the Reverend Dr. De Confirmat Praef. §. 10. item c. 11. §. 6. subsec 8. Hammond Undoubtedly were these things as they are holily and wisely ordain'd in the Church of Christ either by the Apostles themselves or after their Patern by Apostolical men the Successors of their Chair and Power so also piously reverently and constantly applied by Prelates other Weapons of the Churches Warfare being in their Place and Order call'd in for Help as often as there is need that is to say more particularly and distinctly if care were taken by the Rectors or Curates of all Parishes to bring those who have been Baptized in their Infancy and afterwards instructed in the Catechism which is a plain Explication of the Baptismal Vow and Heads of Faith to the Bishop no less eminent for his Sanctity than Honor and they admitted hereupon by the Imposition of his Hand and Benediction as also by his Paternal Monition and Threatning to a solemn Confirmation of the Profession and Abrenunciation made in their Names at Baptism being upon these Terms only permitted to approach the Lord's Table and to be driven from thence bound by the Power of the Keys and interdicted the Priviledges of Disciples as often as they are found in a Crime or manifestly guilty of voluntary Transgression and to be redeemed from this Shipwrack by the Plank of genuine and solid Repentance only If I say we Christians were accustomed to serve and go forward in the Camp of Christ by this severe but not tetrical Law fitted not so much for a vain and empty Pomp as a solemn and select Fight with Wickedness and Vice it can scarce be spoken or conceived how plentiful and happy an Harvest might be expected from this Seed-time and Tillage what Victory against the Flesh and Devil what Trophies might be look'd for from these Weapons of Apostolical Warfare which are not fleshly and weak but mighty through God and able to destroy strong Holds Whereas these Methods of our Christian Polity having been now long despised and either universally passing into Dis-use or framed only to an empty shew of Piety and degenerating into the mere shadow of External performance or which is yet worse being converted to Lucre and Avarice as the Arch-bishop of Spalado complains we may at this day in vain seek for the Church in the Church the Servants of God in his Family the Disciples of Christ among Christians Nor find any thing pious and holy but the Shadow and Name among the Candidates of Religion Yet once more By this solemn Rite by this neither exceeding nor empty Pomp of Ceremonies the Candidate of Divine Grace is admonished meekly sweetly and constantly to bear the Gracious Yoke of the Gospel taken from his Suretie's Hands upon his own Shoulders And also with a Solemn Confession in the open Congregation professeth with the Mouth his Faith and Resolution before God Angels and Men and is moreover made partaker of the most ardent Prayers of the Bishop Presbyters and whole Church All which whosoever can persuade himself or others that they are like to be vain and of no effect he may by the same Endeavor mock at the most Holy Mysteries of Christian Religion as Trifles Figments and an unprofitable Shew or Appearance only I will end this Appendix with this plain Description of Confirmation out of the Premisses It is a Sacred and Apostolical Rite of most Ancient Use in the Church of Christ wherein the Bishop lays his Hand on Baptized Persons come to Years of Discretion and prae-instructed in the Principles of their Christianity The Importance of which Performance is that the Parties Confirmed do then publickly renew and ratifie the solemn Vow and Promise made in their names at Baptism taking the same upon themselves and acknowledging themselves bound thereby and the Bishop confirming calls upon God with the Congregation then present for the additional Supplies of his Grace upon them and in the Name of God gives them his Paternal Benediction and Admonitions The End of the Appendix S. BARNABAS HIS EXHORTATION To those whom he Confirmed at Antioch BEING A Practical Discourse to a Country Audience to prepare them for their Bishops CONFIRMATION Adhuc in saeculo sumus adhuc in acie constituti danda opera est ut post haec initia ad incrementa quoque veniatur consummetur in vobis quod jam rudimentis foelicibus esse coepistis D. Cypr. epist 7. St. Barnabas his Exhortation to those whom he Confirmed at Antioch Acts 11.23 Who when he was come and had seen the Grace of God was glad and exhorted them all that with purpose of Heart they would cleave unto the Lord. BY the Dispersion of the Christian Church upon the Persecution that arose about St. Stephen the Protomartyr Divine Providence wonderfully brought about the Enlargement and Multiplying of it In particular while some of them were preaching the Lord Jesus at Antioch The Hand of the Lord was with them and a great number believed and turned unto the Lord verse 21. And when Tidings of these things came unto the Elders of
the Church the Metropolitical or Mother-Church which was at Jerusalem as it follows verse 22. they sent forth Barnabas one of their own Number to help assist and confirm them in these good Beginnings And how he demeaned himself among them the Text acquaints us Who when he was come and had seen the Grace of God was glad and exhorted them all that with purpose of Heart they would cleave unto the Lord. You see then the Occasion of the Words and the Persons concerned in them The Speaker St. Barnabas the Apostle A good man and full of the Holy Ghost and of Faith as we have his Character verse 24. And the Hearers the Neophites or young Converts at Antioch unto whom he was sent from the Church at Jerusalem to confirm them in their Christianity And then you cannot but observe 1. How he was affected upon the joyful sight of their hopeful Beginning And 2. How he endeavored to strenthen and encourage them unto an answerable perseverance according to the same First How he was affected upon the very sight of their hopeful Beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when he was come and had seen the Grace of God was glad When he was come and had seen the Grace of God The Grace of God he means in calling them by his Gospel and adding them to his Church The Grace of God conspicuous in their believing and turning unto the Lord turning from Idols and Lusts to serve the Living and true God This was that which affected our Apostle with great Joy to behold so many partakers of the Word of God's Grace and devoting themselves upon it to the Profession and Practice of Christianity For otherwise than in Profession and Practice Grace is a thing invisible and not to be seen by any Now this is the longing and delight of all good Men especially of the Faithful Ministers of Christ Their Love to him their Master and their Love to Souls the purchase of his Blood makes this sight pleasant and transporting to them St. Paul therefore calls the Philippians His dearly beloved his Joy and Crown ch 4.1 And tells the Collossians that though he was absent in Body yet he was with them in Spirit joying and beholding their Order and the stedfastness of their Faith in Christ ch 2.5 And St. John writes unto the Elect Lady That He rejoyced greatly that he found her Children walking in the Truth 2 Ep. verse 4. And to his Host Gaius 3 Ep. verse 3 and 4. That he rejoyced greatly when the Brethren came and testified of the Truth that was in him and that he had no greater Joy than to hear that his Children meaning his Disciples and followers walked in the Truth that is according to the Gospel which is call'd both Grace and Truth Here we may borrow the Psalmist's Exclamation Ecce quam bonum quam jucundum Behold how good and how joyful a thing it is Psal 133. To see a Society of Regular Christians combined together in the Bonds of Faith and Amity and walking orderly in the Fear of God and Love unto all men but more especially each unto other thus holding forth the Beauty of the word of Life in their Conversations and maintaining the Unity of the Spirit in the Bond of Peace How ravishing a Shew this is Erasmus in his Preface before his Paraphrase on St. Matthew having recommended unto Novices the solemn Renewal of their Baptismal Covenant by an open and publick Profession thereof which is the thing we do at Confirmation adds upon it Quam verò magnificum esset hoc Spectaculum c. How magnificent and glorious a Spectacle would this be to hear the Voice of so many Young ones dedicating themselves to Jesus Christ of so many Beginners engaging themselves by Oath of Fidelity to him swearing into his Words to believe and obey them renouncing the World which lieth all in Wickedness abjuring and hissing in a manner at the Devil with all his Pomps and Pleasures and Works To see these new Christians bearing the Sign of their Emperor the Captain of their Salvation on their Foreheads To behold the goodly Company of these Canditates coming up from the Holy Laver and to hear the Voice of the Multitude of Adult Christians congratulating and wishing well to them And Oh that we had continual Matter and Occasion for such Divine Joy as this And not rather of having our Souls grieved and vexed with Righteous Lot's by the graceless and wicked Behaviour of those among whom we live 2 St. Pet. 2.7 8. Or of Lamenting with Holy David because men keep not God's Laws Paul 119.136 because of such whom St. Paul speaks of to the Philippians with Tears in his Eyes ch 3.18 19. The Enemies of the Cross of Chris◠whose End is Destruction whose God is their Belly whose Glory is their Shame who mind Earthly things May we all with Barnabas see more of the Grace of God in our People that we also may rejoyce and be glad in and for it And now that this Joy of his might be prolonged he proceeds Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Exhort them all with purpose of Heart to cleave unto the Lord which is the principle thing I have my Eyes at present upon He encouraged them to hold on as they had begun to abide by their own Choice and as they had received Christ Jesus the Lord so to walk in him Collos 2.6.7 rooted and built up and established in the Faith persevereingly Perseverantèr adhaerere Domino Erasm Annot. ex animo liberâ voluntate Id. propenso corde Vatab. firmo proposito Grot. non frididè nec simulatè sed sincero ardenti studio Beza to adhere to that Lord and Religion which they had embraced and this heartily and with a free will with a ready mind with a firm and steddy purpose not coldly or feignedly but with Sincerity and Fervor of Endeavor with Deliberation and Resolution of Heart that is as the Hebrews are wont to express it with the whole Heart or with all the Heart and Soul and so the Syriac and Arabic Interpreters here phrase it In a word cordially and stedfastly to hold fast unto Christ Three points I design by God's Help to speak briefly unto in the handling of these words 1. What is included in the Duty it self here press'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave unto the Lord. 2 What farther in the manner of performance recommended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with purpose of Heart And then 3. What Arguments or Motives we may suppose the Apostle to have made use of to enforce this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exhortation of his to them all That with purpose of Heart they would cleave unto the Lord. Of which now in Order And First of the General Expression of the Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave unto the Lord. The Greek word signifies to abide by or continue with that is to hold on and persevere the Disciples and