Selected quad for the lemma: hand_n
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A32800
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Of Episcopal confirmation in two discourses / by B. Camfield.
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Camfield, Benjamin, 1638-1693.
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1682
(1682)
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Wing C381; ESTC R14520
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52,623
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130
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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
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