antiquitati Our men have often shewn that the rite of Confirmation if the unprofitable superstitious traditions and such as are repugnant to the Scripture were removed may be used piously and to the edification of the Church according to the consent of Scripture after this manner to wit That those who were baptized in infancy for such is now the state of the Church when they had attained to years of discretion should be diligently instructed in a certain and simple Catechism of the Doctrine of the Church And when they should seem to have received the Principles in some good measure they should afterward be offered to the Bishop and the Church and there the youth that had been Baptized in infancy 1. Should by a brief and plain admonition be put in mind of his Baptism to wit By whom how wherefore and into what he was Baptized What in that Baptism the whole Trinity did confer upon and seal up unto him namely the Covenant of Peace and Promise of Grace How there was made a renouncing of Satan a profession of Faith and a promise of Obedience 2. The youth himself should before the Church make a proper and publick Profession of the Doctrine and Faith 3. He should be examined concerning the chief heads of Christian Religion should answer to every one or if he did not throughly understand any particular he should be better instructed 4. He should be admonished and by this profession shew that he did dissent from all Ethnick Heretical Phanatical and Profane opinions 5. There should out of the Word of God be added a grave and serious exhortation That he would Persevere in the promise of Baptism and that Doctrine and Faith and by a continual proficiency be Confirmed 6. There should be publick Prayer made for those youths that God would vouchsafe by his holy Spirit to guide preserve and confirm them in this profession unto which Prayer might be added Imposition of hands without superstition Neither would that Prayer be in vain for it-stayes upon the promises concerning the gift of perseverance and grace of Confirmation Such a rite of Confirmation would be of very much advantage to the edfication of youth and the whole Church For it would be agreeable to the Scripture and purest Antiquity Their deep silence of the special and proper end unto which all this should be directed is much to be admired and bewailed as proceeding from the darknesse and iniquity of the foregoing ages In which regard to compleat this excellent and necessary practise of Confirmation as the Superfluities of Popish and Prelatical superstitions should be pared off so also ought what 's defective in the Reformed Churches to be supplyed viz. as to the principal end for which it was at first intended The admission of such only as upon due trial and examination were judged meet unto full Church-fellowship and the injoyment of all the priviledges of compleat members By this means might the Ordinances be preserved in their Purity and the Church restored to her Primitive and native beauty which would make her amiable in the eye of Christ her Lord and husband the Joy of all the Sons of Sion and a Praise in the whole earth Now for the Advancement and Facilitating of so desirable a work as the restoring of this antient and laudable Rite to its Primitive use somwhat there is that appertains to those in the Ministry to be done by them to whom as Guids and Stewards the management of the affairs of Gods house is by him committed who are therefore to see that order set up and observed therein which he hath prescribed and accordingly his Churches in the purest times have practised and somewhat also there is that respects the people in order hereunto whose readiness and concurrence herein is requisite and of great advantage as may be gathered from Hezekiahs rejoycing at this in particular as a notable furtherance to him in the work of reforming the worship of God 2 Chr. 29.30 For soit is said that Hezekiah rejoyced and all the people that God had prepared the people for the thing was done sodainly as contrary wise the unpreparedness and untowardness of their hearts 2 Chr. 20.33 hath proved not the least re mora of a thrâ—ugh reformation as appears Howbe it the high places were not taken away for as yet the people had not prepared their hearts to the God of their fathers Good Jehoshaphat would have gone through with the work but so was the heart of this froward people set upon the unwarrantable way of worship which they had been long accustom'd unto that they would not yeild nor give place to a reformation in this particular Pellican in loc suprà cicat So that the pious Prince was either even forced to indulge unto them in part in this their superstition which if so was his fault or else if he threw down the old altars they erected new in their room if he defaced they again repaired them or at least frequented the places still where once they stood As touching those in the ministry therefore that they may promote the restitution of this useful Ceremony their duty lyeth in the diligent and careful performance of such things as these 1. In acquainting and convincing their people by the clearest arguments they can furnish themselves withal of the necessity of this practise to the right framing of their Churches and the bringing of things into due order which have been so long perplexed and full of confusion We may not magisterially impose upon and force them to the practise of what we conceive to be their duty nor should we expect or like of their receiving our dictates with a blind obedience neither examining nor being sufficiently informed of the truth of them 2 Cor. 1.24 for what were this but for us to usurp dominion over their Faith who should content our selves in being helpers of their joy yea what were it but to put them into such a way as wherein they could neither satisfie themselves in what they do Rom. 14.5 14 as wanting faith and full perswasion to warrant them therein nor please the Lord and be acceptable to him Rom. 12.1 who calls for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service from his people We should rather deal with them as God doth that he may win them who draweth them indeed but then t is with the cords of a man Hos 11.4 and ina way of perswasion by the strength of Argument the power whereof is such that it infallibly prevails Psal 110.4 Cant. 1.3 but yet the effect is none other then the gaining of them to follow him by a sweet yet sure and effectual inclination of their hearts and wils through the intervention of an inlightned convinced understanding As the Lords people are required to be ready to render a reason of the hope that is in them 1 Pet. 3. 15 so also should they no lesse of the things practised by
Christ by the Ministry either of some one of the Apostles or their Contemporaries Yea as saith Sr. Henry Spelman certum est Bâ—â—â—anniam à primis ipsis seminatoribus recepisse fidem Concil Britan. It 's certain that Britain received the faith by the very first Sowers of it And how early this glorious Sun visited our coast the same Author shews Evangelii lumen inquit radiavit in Britanniâ tempore novissimo Tibertii Caesaris Ibidem qui obiit anno quinto post Christiresurrectionem The light of the Gospel beamed forth in Britaine in the latter end of Tiberius Cosa who dyed in the fifth year after the Resurrection of Christ To the same purpose speaks the wel-deserving Cambà en Brittannia Certum est inquit Britannos in ipsâ Ecclesiae infantiâ Christianam Religionem imbihisse Certain it is that in the very infancy of the Church the Britaines received the Christian Religion And for the work of Reformation so happily enterprized by Luther as this Nation was not the last sor either was it the least but most considerable party among whom Religion was recovered and refined from the deluge and drosse of Art christian errors Where through Free Grace the Work did so prosper and the Gospel make so admirable a progresse that without partiality and to the praise of that glorious Grace be it spoken as no Church hath excelled us for Soundness in the Faith Clerus Anglic. â—tupor Mundi and Orthodoxness of Doctrine so hath none equal'd us in regard of the Ministry for lively and prositable Preaching and which through Divine concurrence hath been the blessed fruit of it in regard of the people even many of them for the power of godliness But 2. Though for the Doctrines of the Gospel thus preached and professed among us it were in a good measure well with us yet in other regards was it so far from being wel enough that it fared very ill with us things being much out of order and beside the Rule in matter of Worship Discipline and Government so that the way and form that herein was pitch't upon and established by civil Sanction among us found alwayes some even of those who were truly pious and conscientious that did oppose and could not conform to it by which means it became a ball of continual strife and contention and through the violence of those in power an instrument for the silencing and suppressing of many that might have been of singular use and advantage to the Church and an occasion of unhappy separation Surely it is much to be wondred at and lamented that those first reformers anong us pious and learned well-meaning and well-deserving men should so far neglect the pattern contained in the Word and borrow and fetch so much of their platform from those from whom they had so justly and commendably receded which gave an adversary of the polity of the Church here too just cause to intitle his Book upon this subject Altare Damascenum Among other things wherein they imitated those of Rome was their childish Confirmation performed only by the hands of the Bishop The true use and right end of this ancient and laudable Rite being altogether neglected if not also unknown Whence it came to passe that the Congregations in this Nation were over-grown with ignorance and profanenesse consisting mostly of such as were the blemish of Religion professed here and a scandal and offence unto those that feared the Lord. And was it then well enough with us while things were so Do not and have not the Lords people seen and been for many years convinc't of the necessity of a Reformation in this particular And will you now say when an oportunity is afforded for the doing of it that there is no need of it and oppose the Ministers of Christ that desire and endeavour the redress of what 's amiss by the restauration of this ancient excellent and useful course and practise Surely such a carriage would be both your sin and your shame an injury to the Church and a grief to the Saints which you ought carefully to avoid and labour rather to chear their hearts strengthen their hands and occasion them to rejoyce in and blesse the Lord for your ready submission unto those that have the rule over you in this so great and necessary a part of their work Object 2. This is a course to be taken with children and not with those who are of riper years and now grown aged Solut. You may perhaps think so because Confirmation heretofore hath been so but wrongly made use of children for the most part being the object of it But that this was a meer abuse of it sufficiently appears by what hath been said already The Primitive Church admitted none hereunto as they ought not but such as were of competent years and come to understanding in the things of God the same as we have shewn was the practise of the Waldenses and is the judgment of the reformed Churches The truth is children are not capable hereof nor qualified for it but such only as are adult and come to some maturity and therefore whatever your years or age may be you ought not to be owned as full and compleat members till you come under confirmation you may not injoy the one if you will withdraw and exclude your selves from the other Such as being old men in years shall yet upon tryal be found to be children in understanding and Knowledg ought to be dealt withal as children in this regard viz. to be instructed in the principles of Religion and required to give an account of the same their age cannot exempt them from an indispensable duty neither ought they to think much of it nor be unwilling in a plain and familiar way to be taught those things the ignorance whereof is in them inexcusable and so great an evil that if persisted in and not prevented may not only endanger but prove the utter ruine of their pretious souls for ever Quam diu inquit Hyperius ex omni hominum genere juvenum virorum matronarum senum aliquos esse constat qui capita Doctrina Religionis tenentur ignoratione tam diu erunt omnis generis homines in scholâ Catechisticâ auditores ac discipuli As long as there are any sort of men youths men matrons old men that are ignorant of the heads of the Doctrine of Religion so long persons of all sizes shall be auditors or Catechumens and learners in the Catechetical School viz. In order to their admission unto confirmation to which such knowledg is pre-requisite So that ripenesse of years is so far from being a just plea for the exemption of any that it is necessarily required in persons to be Confirmed Object 3. We have been heretofore owned for full members and have injoyed the priviledge of such and why should we not be so owned still Solut. That you were so accounted of and dealt with proceeded from either the
ancient Institution of the Fathers That any one who in heresie is baptized in the name of the Trinity when he returns to the holy Church is recalled into the bosome of the mother the Church either by the Unction of Chrysme or by Imposition of hands or by the only profession of the Faith The great contest and controversie here-about that fell out beteen the famous Cyprian Bishop of Carthage with the African Bishops and Stephen Bishop of Rome and those that joyned with him is notoriously known The one viz. Cyprian maintaining that such as were baptized by Hereticks upon their return to the Church were to be received by Rebaptization but the other only by Imposition of hands That which is the subject of this Exercitation is Imposition of hands in Confirmation which from the matter after some while made use of therein is by ancients frequently if not mostly cal'd by the name of Unction or Chrysme wherewith the confirmed were wont to be anointed But here we are to take notice that the Unction which they speak of was twofold which are to be distinguished for the better understanding of them 1. a And followed Abrenunciation and Exorcism Vbi Pontifex tradit hominem sacerdotibus toto corpore tanquam athletam inungendum Arcopagit de Eccles hierarch cap. 2. §. 7. That which immediately preceded Baptism 2. That which followed for the most part immediately after Baptism b And was only the anointing of the fore-head And of both these mention is made by Justine Martyr or whoever was the Author of those questions propounded to the Orthodox Quaest 137. Qui fit inquit ut primùm ungamur â—leo deinde peractis in lavacro mo imentis illis unguento posteà consignemur How is it saith he that first we are anointed with oil then Baptism being performed we are afterward signed with oil Somewhat this way seem to sound the words of Tertullian Caro abâ—uitur ut anima Emaculetur Lib. de Resur rect caro ungitur ut anima consecretur caro signatur ut anima muniatur caro manus impositione adumbratur us anima Spiritu illuminerur The body or flesh is washed that the soul may be cleansed the body is anointed that the soul may be consecrated the body is signed that the soul may be fenced the body is shadowed by the Imposition of the hand that the soul by the Spirit may be inlightned Of this Imposition of hands Confirmation or Unction for all three names are given to the same thing that I may speak the more clearly and distinctly we are to know That in the Primitive times among those that were of and belonging to the Church were such as were cald and commonly known by the name of Catechumens being the lowest rank or classis and as it were the seed-plot and nursery of the Church And of these there were two sorts 1. Such as being heathens and infidels by birth yet by some means or other began to relish and imbrace the Christian Religion And let it not seem strange that I insert these into the number of such as are within the Church seeing they are in some sort truly so and were so accounted of the Church taking cognizance and care of them yea and making some suitable provision for them as such Thus that inquisitive Antiquary Albaspinaeus Observat lib. 2. cap. 3. Inter caeteros ritus quibus olim formabantur Catechumeni minutis quibusdam Sacramentis utebatur Ecclesia non solùm ut mysteriorum rudes eucharistiae Paulatim assuescerent sed etiam ut vitae Christianae semina quae in ipsâ auditione animis combiberant horum Sacramentorum usu foverent Nam quamvis corporis Christi perfecta illi omnino formata membra non erant ut cunque tamen ei adhaerebant Christianitatisque Spiritum quodammodò ducere incipiebant Among other ceremonies by which of old the Catechumens were formed the Church did use certain minute Sacraments not only by little and little to accustome them to the Eucharist who were ignorant of those mysteries but also that the seeds of Christian life which by hearing they had drank into their hearts might be cherished by the use of these Sacraments For although they were not perfect and altogether formed members of the body of Christ yet however they did adhere to it and began after a sort to draw the breath of Christianity Among those minute Sacraments I conceive were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hallowed bread Frusta panis benedicti which was distributed to these as well as to such as were absent from the assemblies Thus that excellently learned Casaubon Exercitat 16 §. 33. a man eminently skilful in Antiquity Dabantur inquit eaedem eulogiae Catechumenis qui jus sumendae eucharistiae non habebant Itaque hoc erat illis loco Sacramenti atque adeò Sacramentum quoddam hoc illis er at Ita disertè appellat Augustinus laxiore videlicet notione quia precibus sanctificabatur Ac propterèa panem illum vocarunt etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam locum obtinebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eucharistiae So also our learned Dr. Field Of the Church lib. 1. cap. 12. These saith he are in vistibulo pietatis like children formed and fashioned in the womb though not yet brought forth These are within as the Apostle speaketh 1 Cor. 5.12 though not by that solemn outward and Sacramental admission which they do desire yet in desire purpose preparation fitting them unto it In Tertul de paenitent In notis in disput Taborit Homil. ad Baptizandos tom 5 Rhenanus therefore calls them Tirones fidei Christianae and saith Lydius Erant quasi hospites vicini fidelium Chrysostome stiles them brethren O quam dulcis inquit ist a fratrum caterva convenit O quà m Suavis dilectissimorum caetus inspicitur fratres enim vos ante dolores partus nomina ante cognationis affectionem vocabulo charitatis appello Epist 155 Loc. Theolog. tom 3. de Ecclesia Augustine also writing to Martianus a Chatecumen gives him the title of fratrem in Christo dilectissimum a most beloved brother in Christ Gerard by divers arguments proves them to be believers and therefore of the Church Yea some of them laying down their lives for the faith of Christ were inrolled and counted in the number of Martyrs Two such came out of the School of Origen Euseb Hist lib. 6. cap. 3. viz. Heraclides and Râ—ais a woman in whom Baptismus sanguiniâ— served in the stead and supplyed the want of Baptismus flumiâ—is In a word these seem to be like one sort of Proselytes among the Jew to wit those who were known by the name of Proâ—elâ—ae poriae the Proselyte or stranger of or within the gate Weems Synagog l. 1. câ—6 §. 4 Strangers they were by birth and religion but not affection They were suffered to live among the Jews being therefore called
but only such as were judged meet for it Albasp obser li. â— cap. 25. viz. eos qui multò anteà morum probitatis suae specimen exhibuissent quique se ita fidos probassent ut tutò eis mysteria divulgari possent Those who some good while before had given proof of their manners and godliness and who had approved themselves so faithful that the mysteries might safely be divulged to them And now are they advanced to the highest Classis or rank within the Church Sep. 5. being in the number of these who were called Fideles or faithful who were such as had been admitted to and actually partakers of the Lords Supper for so that diligent searcher into Antiquity Albaspinaeus Baptismus Confirmatio per Eucharistiam proficiunter Non enim illa perfectè tradita censebantur nisi accesserit Eucharistia quasi caeterorum consummatio Casaub exercitat 16. §. 30. Eucharistia per excellentiam dicitur communio quia huncmodum Christus instituit longè efficacissimum perficiendae unionis quam arctissimae intersese membra sua Ibid. Item Eucharistia est perfectio quia conjunction nostrae cum Christo veluti colophonem imponit Ibid. §. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrorum maximorum contemplatio Ii sclùm inquit censebantur appellabantur Fideles non qui Baptizati aut confirmati sed qui duobus istis Sacramentis muniti insuper Eucharistae Sacris donarentur participassent Those only saith he were accounted and called faithful not who were baptized or Confirmed only but who being prepared by these two Sacraments over and above were entituled unto and had been partakers of the holy Eucharist Hence as baptism was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Initiation and Confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection So was the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most perfecting of all the holy mysteries Heinsius in Annotat. in Clemen Alex. Exercitat 16 Sect. 43. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which perfected all the rest Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrorum omnium plena participatio the plenary participation of all the sacred mysteries For For to be epopta valet cognitione rerum Divinarum Sacramentorum perceptione esse per fectum Nihil enim ulteriùs fuit Imports thus much to be perfect through the knowledg of divine things and the participation of the Sacramâ—nts Thus the excellently learned Casaubon The second sort of Catechumens and they are the only sort to be found now amongst us were the children of believers Duo erant Catechumenorum ordines In Heb. 6.2 inquit Calvinus viz. extranei liberi fidelium there were two sorts of Catechumens saith Calvin viz strangers or such as were heathen by birth and the children of believers and both these were under the charge of the Catechists Qui Christianae pietatis praecepta aut pueris aut adultis ethnic is tradiderunt Cent. Magd. 3 cap. 7. de Scholis Whose office it was to deliver the precepts of Christian piety either to the children viz. of believers or adult Ethnicks which children had in their infancy been baptized because born of parents within the visible Church and actually members of it to whom belongs this great and gracious priviledge to have their seed as well as themselves to be accounted within the covenant holy in opposition to common or unclean 1 Cor. 7.14 Ezra 9.2 Mal. 3.15 and such as God owns for his for which cause they are stiled a holy seed yea a seed of God These being grown up to years of discretion were also to come under the rite of Confirmation Gratia corporis Christi illis solis danda est qui jam per baptismum facti sunt filii Dei per manus impositionem Chrysostom aut author imperfect operis in Mat. homil 17. Contr. tom 2. before they could be admitted unto the Lords Supper or full membership and therefore as the former were Christians and Church-members in compleat not injoying other priviledges They were as the nursery of the Church carefully to be trained up in the knowledge of the principles of Religion respecting both faith and manners and this not only by their parents but afterward together with the the other Catechumens by the Catechists Sedebant inquit Rivetus inter Catechumenos They sate saith Rivet among the Catechumens and that so long Calvin Instit l. 4. c. 19. Sec. 4. donec ritè fidei mysteriis instituti poterant fidei confessionem coram Episcopo ac populo edere till being well instructed in the mysteries of the Faith they were able to make confession thereof before the Bishop and the people So that they were at the time of their being Competentees in reference to the Lords Supper as the former sort of Catechumens in reference to Baptism to give the Church an account of their Faith and manner of life which was inquired into to their satisfaction in both and so and not else were by confirmation to be owned and received as full members of the Church and to enjoy all the priviledges of such particularly as the chief as among the Jews praecipuus honos Paschae habitus est Sigon de repub heb l. 3. c. 9 the Passeover was chiefly had in honour admission unto the Lords Table And 't is both requisite and rational that so it should be For 1. Whereas in their infancy and minority they were considered in and as parts of their parents and so by vertue of their parents membership injoyed the Ordinance of Baptism and that regularly according to the word So being grown up to maturity and ripenesse of years they are now to be looked upon and considered in themselves and no longer as in their parents in reference to the injoyment of any further Church-priviledge and therefore as being in a capacity so to do they ought now to take hold of the Covenant for themselves they are to render a personal account of their Faith and to give their consent to the terms of the Covenant that so they may be admitted into the fellowship of the Church as persons distinct and upon their own account 2. In their receiving the Ordinance of Baptism they were meerly passive nor is activity a necessary qualification of the subject requisite in all persons to be admitted thereunto but only in subjecto capaci the membership of their parents and their bringing and offering them up unto the Lord being sufficient to their enjoyment of it But now as to their admission to the Lords Supper and the intituling of them to all other priviledges of full members necessary it is that they be active because to the right receiving and improvement of them personal Faith and other graces must be exercised That therefore the Church may be satisfied concerning their meetness for such a state and particularly for the Participation of the Lords Supper needful it is that they come under examination and make some such declaration of the work of God
stood ingaged for them and the satisfactory account given of their conversations And thus the comfort to godly parents from hence cannot but be very great 3. No less benefit will hence redound unto the persons themselves that are confirmed For 1. It cannot but much affect their hearts with love thankfulness unto the Lord that so much care hath been taken of them in their minority that he hath been pleas'd to second with his blessing the pains of those under whose charge they have been in their pious education now vouchsafes to bestow upon them so great such choice priviledges It is no small mercy to be born within the bosom of the Church to descend from such parents are as members of the same The Question being propounded Rom. 3.1 2 What advantage hath the Jew and what profit is there of Circumcision 'T is answered Phil. 3.5 Much every way to come of the stock of Israel to be an Hebrew of the Hebrews when it is not made the matter of our glorying nor proves an impediment being refted in to keep us from Christ because to them pertaineth the Adoption Rom. 9.4 and the Glory and the Covenant and the Promises Which are applicable to the children of Christian parents under the Gospel who are therefore to look upon them as the Lords and enjoyned to take care of them accordingly Now for children in that dangerous and unhappy age of their childhood and youth wherein they were apt through their head strong lusts so many wayes to miscarry to be under such tutors and governours as had alwayes a watchful eye over them ready to check their folly and wanton humours as soon as they began to discover themselves and to nip those shrewd weeds in the very bud who were also ever and anon instilling wholesome principles and holy precepts into them therewithal to season the vessel of their tender hearts and were moreover patterns and examples to them in their conversations of the things they taught them what abundant cause will they have to blesse the Lord for such parents and for making their endeavours for their spiritual good so successeful as now in an especial manner appears when they come to reap such excellent and blessed fruit of all With how grateful acknowledgment doth Solomon make mention of the admirable industry of his religious parents in trayning him up in the way wherein he should go and pressing him with so much earnestnesse to get Wisdom and Understanding to know the God of his fathers and to serve him with a perfect heart and willing mind The sweet and happy effect whereof did soon shew itself in him for having scarce attained to his châ—â—â—ng time and being put to his choice to ask of the Lord what he would 1 Kin 3.9 he prefers Wisdom before Riches and Honour making that the sum of his petition The seemingly strange choice of Moses also Heb. 11.26 as soon as come to years of discretion speaks out no lesse the religious culture of his preceding age as doth also the faith of Timothy 2 Tim. 1.5 Fides quae ex avitae maternae que successionis institutione quasi haereditario jure descendit Espenâ— caeus in loc which was derived to him as an inheritance and as it were by way of succession from his eminently gracious Ancestors both proclaiming that descent from such Progenitors is no mean prerogative How much think we were the Catechized servants of Abraham affected with the mercy when they saw themselves included in the same Covenant and partakers of the sacred Seal and blessings of it with their believing Master How did they blesse the Lord that ever they came under his Roof and had so near relation unto such a one by whose means they came to be owned of the Lord and to injoy the singular priviledges of his people And is not the case the same of those that come under Confirmation having been prepared for it by the diligence of those to whose care they have been committed What cause have they to break forth into the praises of God being now so far admitted into his family Pla. 65.4 as that they may make the nearest approaches unto him and be satisfied with the fatnesse of his house even of his holy Temple Surely such have great cause to love and bless the Lord. 2. The serious proceeding made use of in Confirmation their publick personal inâ—â—â—ment then entred into and the sole 〈◊〉 laid upon them before the Church cannot â—â—at quicken and stir them up to utmost care and diligence so to demean themselves as that they may answer in their conversations the state they are brought into and the expectations of God and his people being a credit to the one and a joy to the other What a notable bridle may this prove to curb unruly lusts what a strong bar to fence the soul against temptations and what an effectual spur and incitement to duty yea to every good work when they shall consider as they frequently and upon all occasions should do that they have openly and voluntarily professed and vouchsafed themselves to be the Lords owned his Covenant and lifted up their hands to heaven promising fidelity and obedience to him and have been conjured by the Church to look unto it that they carry themselves in all things as becometh such to do lest otherwise they should bring dishonour to God be a grief to his people and a blemish to religion It would be a great aggravation of their sin if being under so sacred abond they should not withstanding it recede from the faith which they have professed or become profane and scandalous in their lives casting off the yoke of obedience to Christ which they have so solemnly promised The force and efficacy of such a course to keep persons if any thing will do it close to the Lord and their duty doth plainly appear from hence that it hath been practised and made use of by godly 〈◊〉 nours from time to time as the liklyest 〈◊〉 â—fect what they have earnestly desired â—â—â—emselves and their people viz. This way of solemn ingaging unto the Lord. This Moses brought the children of Israel to do to prevent their departing from the law of the Lord which he had given them who freely make this profession All the words say they Exod. 14.3 â— which the Lord hath said we will do and be obedient The like did his successour Joshua a little before his death who having exhorted the people to their duty and provoked them thereunto by his holy resolution concerning himself and his family drew from them this treble resolution We wil say they serve the Lord for he is our God Josh 24.18.21.24 Again nay but we will serve the Lord yet once more the Lord our God will we serve and his voice will we obey Whereof he took themselves to witness who said unto him We are witnesses Lavat in leal Quia libero
shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Again this would make much for the honour of the Churches and the preservation of the dignity of the Ordinances which else are apt to be vilified and come into dis-esteem Audiant illi qui impudenter omnibus temerè copulantur despicabilia ea quae sunt reverenda facientes Nam mysteria ideò clausisjanuis celebiamus cos qui nondum sunt initiati prohibemus adesse Chrysâ—st in Mat. 7.6 for nothing more exposeth them to contempt then their prostitution unto all without distinction and the making of them common which God hath sanctified which thing therefore the people of God have ever been very solicitous to prevent insomuch as persons unworthy and not qualified to partake of it were not admitted no not so much as to be present at nor to behold the Lords Supper administred Liturg. Jacobi in Biolioth patr but by the Deacon were dismissed after this manner Nullus Catechumenorum nullus eorum qui nobiscum orare non possunt ingrediatur Item videte ne quis Catechumenorum Liturg. Marci ibid. c. See that no Catechumen nor any one that may not pray with us do enter Omnes Catechumeni foras discedite omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaub exercit 16. §. 43 possessi omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non initiati The like course was taken even by the very heathens in the celebration of their idolatrous worship Virgil Aeneid lib 6. Procul o procul este profani Conclamat Vates totoque absistite luco Yea the very Doctrine of the Sacraments not the thing signified nor the effects of them Sed Symbola eorum tractatio Profani i. e. nondum sacris initiati Brisson de formul lib. 1. Martin in procateches In Praefat. in Cateches suas â— mysticae singulorum causae were concealed from them Cum Catechesis recitatur inquit Cyrillus Hierosolymitanus si Catechumenus ex te quaesierit quid dicebant Doctores ne dicas extra Mysteria enim tibi spem futuri seculi tradidimus Jam ergo tu fidelis in finibus nostris constitutus cave nâ— quid effutias Non quòd digna non sint narratione sed quòd indignus est ille audire cui referres So also among the Heathen Brisson de Formul lib 1 Non modò aditu sacrorum prohibebantur profani verum etiam mysteria arcana iis aperire enunciare nefas habebatur This they did to maintain the honour of those mysteries Quoniam ea quae statim nobis obvia sunt vilescere soleant Because men use to think meanly of those things that are obvious to every one Wel then may this course rejoice the hearts of the Saints seeing that by this means men will be occasion'd to entertain more awful thoughts of the Church and Ordinances of Christ then otherwise they would do Haec fidei confessio Hyper. Opuse cap. de Catech. haec participatio mensae Domini mirificè induceret omnium animos ad considerandam Christianismi dignitatem excellentiam simulque incredibilem amorem venerationem eorum quae in sacris nostris fiunt excitaret This confession of Faith this participation of the Table of the Lord would wonderfully induce the minds of all to consider the excellency and dignity of Christianity and stir up in them an incredible love and reverence of those things which are practised in our sacred duties Lastly This would to the joy of Gods people much silence the adversaries taking off that occasion and advantage they have too long had by the neglect of this duty of cavilling at the Churches of Christ about the administration of Baptism to Infants I do verily believe saith the same author that for the neglect of the duty of Catechising so many ages Ibidem the Church through the just judgment of God hath hitherto been vexed and afflicted with many evils and not long since with the upstart Sect of the Anabaptists who inveigh against the Baptism of Infants chiefly upon this occasion because they observe that such when they were Baptized did by themselves make no confession of their Faith Moreover when they are grown up no care is taken for the doing hereof Quòd si eo quo diximus modo adolescentes capita doctrinae Catecheticae perdiscerent post verò fidei confessio coram universâ Ecclesià seriò graviter ab iis exigeretur haberemus procul dubiò quo Anabaptistarum ora possent obturari If in that manner that we have said youths did learn the heads of Catechetical Doctrine and afterward a serious and sober confession of faith before the whole Church were required of them questionless we should have that wherewithal the mouths of the Anabaptists might be stopped 5. It may prove advantageous even to those that are ignorant and profane unqualified for and uncapable of Confirmation and who have been altogether regardlesse of their duty blessing and contenting themselves in the condition that they are in By this course 1. Such may be awakened from their security seriously to consider of their sad condition when they shall see themselves excluded from the society of the Lords people and communion with them in the choicest priviledges of the Church Every man as he is apt through inordinate self-love to conceive well and cherish a good opinion of himself so is he greatly desirous that others should harbour the like thoughts and esteem of him espicially in the matter of Religion which when they suppose they have it much confirms them in the thoughts which they have of themselves that they are right Then which there is nothing that more exposeth poor souls to extreme hazard the way by this means being bar'd up against that which might be made use of for their recovery Persons that think they have knowledg sufficient are hardly brought out of their ignorant condition the sense of the want of it being a good step to the obtaining of Wisdom So the Apostle James If any lack Wisdom Jam. 1.6 let him ask it of God There are none but are destitute of it naturally yet few are petitioners for it because but few are convinc't and perswaded of their need of it Senecs Multi pervenissent ad Sapientiam nisi se jam putassent pervenisse The way to become Wise 1 Cor. 3.18 is to be fools in our own eyes And the difficulty of reclaiming such as are pre-possessed with thoughts of the goodness of their estate Solomon fully declares Seest thou saith he a man wise in his own conceit Pro. 26.12 there is more hope of a fool then of him Now one mean time to bring such persons out of the Fools Paradise that they fancy themselves to be in is to behave our selves so toward them and deal so with them as that they may sensibly