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
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
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 the Christians inheritance by whom we are sealed to the day of Redemption Ephes 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol Graec. 4.30 And the Apostle writes thus to the Ephesians as an excellent person observes who well understood his meaning by remembering what was done to themselves by the Apostles but awhile before Acts 19.6 B. Taylor of Confirm p. 55. who after they were baptized did lay their hands upon them And so they were sealed and so they received the Holy Spirit of promise of which more by and by Fifthly that which is now become most familiar among us and properly enough denominative of the thing intended by it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation the design of it being to confirm corroborate and add strength to our first Christian Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apostol And by Gods blessing in answer to the prayers made on our behalf unto our Christian graces and ability of living answerably to that good profession Tunc omne baptisma legitimum Christianitatis nomine confirmatur as 't is in an old Ordo Romanus In Ossic Sab. Pasch So that it is a Confirmation on both parts both on Gods and ours 1. We confirm and re-establish our Baptismal Covenant in our own names seeking grace and strength afresh from God to fulfill and accomplish it And 2. God confirms the blessing of his Covenant unto us by the kind reception of his peculiar Minister blessing of us from him and in his name and thereby assuring us of his grace both to assist and reward us And upon the same account Sixthly it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obsignation being thus a novation or renewing of the Covenant Stipulation and Promise on both parts made as it were under Hand and Seal In that famous story which Eusebius reports from Clemens Alexandrinus â— D. 200. of the young man committed to a certain Asian Bishop by S. John the Apostle whom after instruction he both baptized and confirmed his Confirmation is expressed under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hist l. 3.23 the Seal of the Lord as elsewhere in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 6. c. 43. to be sealed by the Bishop is to be confirmed Hereunto therefore the Reverend and Learned Dr. De Confirm praef § 8 9 Hammond not unfitly accommodates that Text of S. Paul 2 Tim. 2.19 The foundation of the Lord standeth sure Id. Annot. in loc having this Seal the Lord knoweth them that are his And let every one that nameth the name of Christ depart from iniquity Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Foundation may import saith he as well a Covenant a Bill of Contract a Bond or Obligation a Pledge or Pawn from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono somewhat delivered as a security to another and so refers to the Covenant of God through Christ which is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stable and that firmitude demonstrated by its Seal annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems also to relate plainly to a Bill or a Bond and because such Seals had their Inscription on both sides agreeable to the condition of the persons contracting accordingly there is here added a double print and inscription upon the Seal Signaculi gemina facies duplex epigraphe 1. Ex parte Dei on God's part the image of the Divine Promise and Covenant that he will be faithful and constant in the owning of his Servants The Lord knoweth them that are his Whereas he will say unto others ' I never knew you And 2. Ex parte hominis on Man's part the express image of his duty Let every one that nameth the name of Christ depart from iniquity that is every one that writes himself Christian and expects Salvation from the Gospel Covenant every one that gives up his name to Christ and hopes for reward from him must remember that he is bound by a severe and indispensible Law to renounce all dishonesty impurity impiety and to lead a godly righteous and sober life Tit. 2.12 to cleanse himself from all filthiness both of Flesh and Spirit perfecting holiness in the fear of God 2 Cor. 7.1 Now both these together make the sealing of the Gospel Covenant complete and Confirmation is the first time of our personal and public claim to this Covenant and the ratification of it But thus much of the Names whereby it is known Mr. Ham. L'Estrange Alliance of Divine Offices p. 248. Dr. Ham. de Confirm p. 80. most of which are thought by some to have been derived from 2 Cor. 1.21 22. Now he which establisheth or confirmeth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of his Spirit in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certainly the imparting of some spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gift to the end we may be established or confirmed In order to which S. Paul longed so much for a prosperous journey to visit the Romans chap. 1.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I proceed now Secondly to speak more particularly of the Scripture paterns and grounds for the thing it self There are among the Fathers who conceive this Rite of Confirmation sufficiently figured out and pointed to in the eminent descent of the Holy Ghost upon our blessed Saviour after his Baptism in the form of a Dove overspreading him Dr. Ham. de Confirm p. 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril â—atech 3. â—d p. 171. S. Matth. 3. And afterwards in the descent of the same Holy Spirit upon the Apostles at Pentecost sitting upon each of them Acts 2. Of which Eusebius Emissenus or as some think Eucherius Lugdunensis who died about the Year of our Lord 454 thus speaks in his Homily upon Pentecost Vide Hieron Dialog adversus Luciferian What now the Imposition of hands in the confirming young Christians doth give to every one that then did the descent of the Holy Ghost in the Congregation of Believers bestow upon all But I shall not insist on either of these Bishop Taylor having enlarged first on the example of Christ at Jordan Of Confirm § 1. pleads very strongly for the grounding of it upon that noted Text of our Saviours to Nichodemus S. John 3.5 Unless a man be born of water and of the Holy Ghost he shall not enter into the Kingdom of God The most easie intelligible and clear sense of which words he makes to be this Unless a man be baptized into Christ and confirmed by the Spirit of Christ he cannot enter into his Kingdom that is he is not perfectly adopted into the Christian Religion or fitted for the Christian warfare And this he contends to be consonant to the whole design of our blessed Saviour and the analogie of the New Testament And to the same sense S. Cyprian most evidently glosseth upon the place