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
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.
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
10. they were both p. 91. l. 15. to be Christians p. 92. l. 17. plausible p. 94. l. 5. panes p. 102. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contents p. 1. l. ult obsignation p. 2. l. 24. as well p. ult l. penult general motives dele and exhortations A Discourse of CONFIRMATION DELIVERED At the Primary Visitation of the Right Reverend Father in God THOMAS L. Bishop of Lincoln Held at S. Martins Leicester Sept. 22. 1679. And since enlarged With a short Appendix thereunto Insolentissimae insaniae est existimare non rectè fieri quod ab universa Ecclesia fit D. Aug. ep 118. OF Episcopal Confirmation Heb. 6.2 Of the Doctrine of Baptisms and of Laying on of Hands THE Apostle in the foregoing verseâ— mentions the Principles of the Doctrine of Christ The Margin hath it from the Greek the Word of the beginning of Christ or by an easie transposition which our Translation follows the beginning of the Doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Camerarius glosseth it Sermonem qui in Christo rudes inchoat as Erasmus and Beza render it the instruction which initiates novices or beginners in Christ The same which in the precedent chapter he calls the first principles of the Oracles of God Ch. 5.12 Ch. 6.1 and here again by a known Figure the foundation that is the rudiments of Christianity Haec omnia pertinere ad initia Neophytorum satis apertéque Scriptura testatur D. Aug. de fide operibus c. 11. or the Christians A B C the chief elements whereof he thus enumerates Of repentance from dead works and of faith towards God the Doctrine of Baptisms and of Laying on of Hands and of the Resurrection of the dead and of Eternal Judgment I will not now trouble you with the several Opinions among Expositors about the distinct way of reckoning of them up If we take them as they lie most obvious to our view B. Taylors Discourse of Confirmat p. 45. then as a right reverend and learned Author speak Here are six fundamental points of S. Pauls Catechism which he laid as the foundation or the beginning of the Institution of the Christian Church and amongst these Imposition of Hands which the Apostles used in confirming the Baptized * And that here it must be so understood he proves distinctly p. 46 47 48. and invocating the Holy Ghost upon them is reckoned as a part of the foundation And therefore they who deny it saith he dig up foundations And when S. Paul calls it the Doctrine of the Laying on of Hands it does not onely appear to be a lasting Ministry because no part of the Christian Doctrine can be changed or abolished but hence also it appears to be of Divine Institution For if it were not S. Paul had been guilty of that which our Blessed Saviour reproves in the Scribes and Pharisees and should have taught for Doctrines the commands of men which because it cannot be supposed it must needs follow that this Doctrine of Imposition of Hands or Confirmation is Apostolical and Divine But upon a stricter examination of the words the chief stress of all seems unto me I confess to be laid upon the two formost heads wherein S. Paul elsewhere summs up the whole counsel of God * Acts 20.21 and that agrees well enough with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.13 namely Repentance from dead works and faith towards God which certainly includes fidelity and obedience to his commands as well as belief of the Creed whereof the two concluding branches are those last specified the resurrection of the dead and eternal judgment which the same Apostle in like manner particularly refers to when he professeth his hope Godwards before the Governour of Caesarea Acts 24.15 And then the words of the Text there being no particles of connexion between them may fitly enough be read by way of apposition hereunto Vide Calv. in loc as in a Parenthesis the Doctrine of Baptisms and of Laying on of Hands not so much to intend the recital of two other different heads of Christian Doctrine as the time when account was given and taken of this Catechism viz. at Baptism which in their first Ages was commonly dispensed to the Adult and at Confirmation after Baptism by the Imposition or Laying on of Hands q.d. The foundation of Repentance from dead works and Faith towards God being the Christian Doctrine an account whereof was given and taken at Baptism and the Laying on of Hands The Doctrine delivered and professed at Baptism and the Laying on of Hands Mr. W. Par. Annot. â—â—â—ford in loc 1675. as a late worthy Paraphrast hath it Or as he speaks more at large The principles of Religion whereof publick confession was made at Baptism by Converts and at the times of Imposition of Hands by those that had received Baptism in their Infancy First we have here Baptism the door or entrance of Christianity called Baptisms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number perhaps because many were baptized at once or put for the singular Lib. de side operibus c. 11. as chap. 9.23 so S. Augustine reads it Lavacri Doctrinae or else with reference to the threefold mersion then made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Baptism though in this one were anciently used many mersions or washings * The Reference of Aquinaes and others to a Triplex Baptismus Fluminis Flaminis Sanguinis seems too much strained And so also the Duplex Baptismus Joannis Christi which some here discourse of And then Imposition of hands for Confirmation but previous thereunto Instruction in the first elements or principles of Christian Doctrine by a plain and practical Catechism such as that which is appointed by our Church to be learned by every one before they be brought to be confirmed by the Bishop For whatever low and contemptible thoughts some may have of our Church Catechism it is certainly most agreeable to the Apostolical patern here set before us viz. the foundation of Repentance from dead works and Faith towards God that is the summ of our Engagements as we are Christians or the vow of our Christianity to forsake the Devil the World and the Flesh to believe all the Articles of the Christian Faith among which are the Resurrection of the dead and Eternal Judgment and to keep God's holy Will and Commandments and walk in the same all the days of our Life shewing thus all good fidelity towards that God in whom we believe This is nothing else you see but a Paraphrase upon Repentance from dead works and Faith towards God and so it appears to have been design'd by the Church You may observe it manifestly in the Questions and Answers touching Baptism Q. What is required of persons to be Baptized A. Repentance whereby they forsake sin and Faith whereby they stedfastly believe the Promises made to them in that Sacrament Q. Why then are Infants
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 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
so many repeated Woes is threatned unto Hypocrites in the Gospel Nor yet is this all the Help which it contributes unto Piety and Religion But the the very confirming of our Sacred Vows and Resolutions fortifies and arms us against Temptations And while we thus renew our Promises unto God we take his Yoak upon our Necks and come under the Bond of his Covenant And he that heareth Prayers to be sure will never stop his gracious and merciful Ears against those who upon so good a Design call upon him or deny his Holy Spirit and Blessing unto those who are both desirous and prepared thus to receive it whom therefore his Ministers by Vertue of Authority and Commission from him do bless in his name * It is somewhat observable that Cornelius St. Cyprian's Contemporary notes of Novatian that he therefore fell into Heresie for want of Episcopal Confirmation Vide Pamelii Annot in D. Cyprian Ep. 72. To draw towards a Conclusion Circa A. D. 312. remarkable are the words of Melchiades in his Epistle to the Bishops of Spain Discourse of Confirmation p. 73.74 concerning the Necessity and Vsefulness of this Holy Rite Take them in Bishop Taylor 's Translation First he starts an Objection What does the Mystery of Confirmation profit me after the Mystery of Baptism Certainly we did not receive all in our Baptism if after that Lavatory we want something of another kind And then he sub-joyns this Answer to it Let your Charity attend saith he as the Military Order requires that when the General enters a Souldier into his List he doth not only mark him but furnish him with Arms to the Battel so in him that is baptized this Blessing is his Ammunition You have given Christ a Souldier Give him also Weapons And if a Father give a Great Estate to his Son what will it profit if he does not take care to provide a Tutor for him Therefore the Holy Spirit given at Confirmation is the Guardian of our Regeneration in Christ he is the Comforter and he is the Defender c. The same we meet with in Eusebius Emissenus * Circa A.D. 360. or as some conceive Eucherius Lugdunensis ‖ Circa A.D. 450. whom I before quoted for deducing this Observance from the Descent of the Holy Ghost at Pentecost After which it follows But because we have said that Imposition of Hands and Confirmation may confer somewhat upon him who is already regenerate in Christ Dr. H. de Confirm c. 6. §. 8. some perhaps thinks with himself what doth the Ministry of him that confirmeth profit me after the Mystery of Baptism There is the Objection To which he replies just as Melchiades did As a Geral whomsoever he hath taken into the List of his Souldiers doth not only set a Mark upon him when first received but also furnisheth him when he is to fight with fitting Weapons So this Benediction is to the Baptized Person his Accoutrement for Fight You have admitted a Souldier give him also the Helps of Warfare And then he adds by way of farther Illustration The Holy Ghost that descendeth with a Saving Illapse on the Waters of Baptism bestows at the Font a Fulness in Order to Innocency and in Confirmation gives a Supply of Grace in order unto Growth In Baptism we are regenerated unto Life after Baptism we confirmed to fight In Baptism we are washed Carranza Sum. Decret Melchiades Papae after Baptism we are strengthened Regeneration it self saveth those that are forthwith upon it to he received in the Peace of the Blessed Age to come Confirmation arms and prepares those who are reserved to the Combates and Fights of this World And therefore before the Descent of the Holy Ghost the Apostles are afrighted to a Denyal but after his Visitation are armed with Contempt of Death unto Martyrdom I will here annex what the excellent Bishop Taylor himself saith concerning the Graces and Blessings consequent to the Worthy Reception and due Ministry of Confirmation because they may serve for a beneficial Recapitulation of what hath been already discoursed 1. Confirmation saith he is the Consummation and Perfection Of Confirm §. 6. the Corroboration and Strength of Baptism and baptismal Grace For in Baptism we undertake to do our Duty but in Confirmation we receive further Strength to do it In Baptism others promise for us in Confirmation we undertake for our selves We ease our Godfathers and God-mothers of their Burthen and take it upon our own Shoulders together with the Advantage of the Prayers of the Bishop and all the Church on our behalf In Baptism we give up our Names to Christ but in Confirmation we put our Seal to the Profession and God puts his Seal to the Promise c. 2. In Confirmation we receive the Holy Ghost as the Earnest of our Inheritance as the Seal of our Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzen we therefore call it a Seal or Signature as being a Guard and Custody to us and a Sign of the Lord's Dominion over us The Confirmed Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sheep that is marked which Thieves do not so easily steal and carry away Remember Comment in Cant. saith Theodoret that Holy Mystagogy in which the initiated after renouncing that Tyrant the Devil with his Works and the Confession of the True King Jesus Christ have received the Chrism of Spiritual Vnction like a Royal Signature and by that Unction as in a Type or Shadow the invisible Grace of the most Holy Spirit c. To conclude this Enquiry saith he the Holy Ghost is promised to all men to profit withal That 's plain Scripture Confirmation or Prayer and Imposition of the Bishop's Hands is the Solemnity and Rite used in Scripture for the conveying of that promise and the Effect is felt in all the Sanctifications and Changes of the Soul And he that denies these things hath not Faith nor the True Notices of Religion or the Spirit of Christianity I will only add this now in the close of all by way of Admonition that we are all concern'd not to disgrace so well grounded Principles by an unsuâ—table practice lest we furnish our Adversaries with the same pretence against Confirmation as it is happily settled in our Church-Constitutions which Calvin urged against that of the Romanists scilicet dum ità licenter contemni patiuntur Instit l. 4. c. 19. §. 9. tacitè fatentur non tanti esse quanti venditant That while we suffer it to be so profanely contemned we do silently confess that it is not of so great a Value as otherwise we give forth and attest it to be There is no cause we should doubt of the Benefit saith our Judicious Hooker but surely great cause to make Complaint of the deep Neglect of this Christian Duty Eccles Pol. l. 5. almost with all them to whom by right of their Place and Calling the same belongeth Let them not
both in every Individual and as it is embodied in the respective Societies of Men. 3. We may suppose he represented to them the Goodness and obligingness of that Lord and Master to whom they had devoted themselves How well he had deserved of them what transcendent and unparallel'd Love he had shewed to them in giving himself to and for them and redeeming of them with his most precious Blood And how ready he was still at all times to stand by them for their Help and Assistance in whatsoever he should call them to 4. It is not unlikely but he might bring into their View the great Cloud of Witnesses encompassing of them round about The many good Examples and Presidents both under the Old and New Testament whom they were herein to follow And then Lastly We may be sure he put them in mind of the exceeding and incomparable Recompence of Reward which would be certainly theirs if by patient Continuance in well-doing they look'd and waited for it A Reward of Eternal Life and Happiness and Glory wherewith neither the good nor the evil things of this World which are but for a moment are worthy to be weighed Concluding to a like purpose as we find St. Paul his Brother and Companion in that Work doth to the Corinthians 1 Cor. 15. ult And I cannot conclude better than so Therefore my Beloved Brethren be ye stedfast unmoveable always abounding in the Work of the Lord forasmuch as you know that your Labor is not in vain in the Lord. Lord of all Power and Might who art the Author and Giver of all good things graft in our Hearts the Love of thy Name Increase in us true Religion nourish us with all Goodness and of thy great Mercy keep us in the same through Jesus Christ our Lord. Amen Lord we beseech thee grant thy People Grace to withstand the Temptations of the World the Flesh and the Devil and with pure Hearts and Minds to follow thee the only God through Jesus Christ our Lord. Amen O God Forasmuch as without thee we are notable to please thee mercifully grant that thy Holy Spirit may in all things direct and rule our Hearts through Jesus Christ our Lord. Amen O God who knowest us to be set in the midst of so many and great Dangers that by reason of the Frailty of our Nature we cannot always stand upright grant to us such Strength and Protection as may support us in all Dangers and carry us through all Temptations through Jesus Christ our Lord. Amen O God who hast prepared for them that love thee such good things as pass man's Understanding pour into our Hearts such Love towards thee that we loving thee above all things may obtain thy Promises which exceed all that we can desire through Jesus Christ our Lord. Amen THE END A TABLE OF THE CHIEF CONTENTS OF the Scope and Sence of Hebr. 6.2 page 1. Our Church-Catechism most agreeable to the Apostolical p. 5. Of the Names whereby Confirmation is known and call'd viz. Imposition or laying on of Hands 7. Perfection 8. Chrism or Unction 9. Consigning or Sealing 10. Confirmation 11. Obligation 12. 2 Tim. 2.19 Well accommodated by Dr. Hammond to this matter ibid. Most of the precedent Names found in 2 Cor. 1.21 22. 14. Other Scripture Paterns and Grounds for it ib. Figur'd out and pointed to us in the visible Descent of the Holy Spirit 1. On our Blessed Saviour in the Form of a Dove St. Matthew 3. ib. 2. On the Apostles afterwards at Pentecost Acts 2. ibid. Recommended by Christ himself St. John 3.5 as Bishop Taylor with St. Cyprian expounded that Text 15. Vndoubtedly practiced by the Apostles St. Peter and John Confirming the Samaritans Baptized by Philip the Deacon Acts 8. St. Paul the Ephesians Acts 19. 16. These Instances so understood and appeal'd unto by St. Cyprian 17. St. Augustin 19. St. Hierom ibid. As will as by the Church of England 20. Some other Scripture Instances glanced at Acts 11.14 15. Chapters 21. This Apostolical Practice both a Light unto and farther Illustrated by Hebr. 6.2 expounded accordingly by the Ancient Fathers ib. The Additional Authority of the Council of Eliberis and Tertullian 22. The same allowed by the Generallity of Modern Expositors also ibid. Calvinists as Calvin 23 Beza 25. Piscator 26. Doctores Lugdun 27. Lutherans Chemnitius 28. Waldenses Confess Apolog. 30. Bohemian Brethren Comenius Ratio Disciplin c. 32 With some of Name among our selves Mr. Hanmer and Mr. Baxter 34. Dr. William Gouge ib. Assembl Annotations 35. Of the Ceremony of Imposition of Hands 37. Mr. Calvin 's Idle Question about it answered from his more calm and considering self 39. The Blessing of Ministers under the Gospel no less Authoritative and Prolifique than under the Law 41 Of the peculiar Minister of Confirmation the Bishop whence it is called Bishopping 42. So in the first Patterns and so confessedly in the Vsage of the Ancient Church ib. Mr. Bucer 's Reason for it ib. Their uncharitable Rashness condemn'd who impute it to the Bishop's Pride 44. What Supplemental Provision seemeth desirable upon some Necessities ibid. Of the Qualification of Persons to be confirmed viz. Baptism and Prae-instruction in the Church-Catechism at Years of Discretion 45. The Preface read to that purpose at Confirmation 46. The Question then also put by the Bishop and answered by all the Candidates 47. Aquinas and Contarenus of another mind but dislik'd by the later Romanists themselves 48. The Benefit of this Sacred Right depends much upon a competent Growth of Age and Vnderstanding ibid. No prejudice by deferring it till then by our Churches Declaration ibid. A serious Exhortation to all that come on this Errand 49. Of the great Importance and Vsefulness of this whole Transaction in five particulars 50. Melchiades his Epistle to the Bishops of Spain in Vindication of it 54. The same more largely from Eusebius Emissenus or Eucherius Lugdun Homilie on Pentecost 55. A Summary of the Graces and Blessings consequent out of Bishop Taylor 56. A Concluding Admonition to all persons concern'd not to disgrace so well grounded Principles by an unsuitable Practice enforced from Mr. Hooker 58. Dr. Jackson Dr. Hammond and Dr. Henchman 59. Contents of the Appendix T C's Objections against Confirmation 61. Mr. Hooker's Answer to the same 62. A Translation of some admirable Passages out of Dr. Hammond De Confirmatione 65. An useful Description of Confirmation from all the Premisses 68. Contents of the Sermon Annexed Of the First Plantation of the Church of Antioch 72. St. Barnabas sent thither from Jerusalem to Confirm ibid. How he was affected with Joy at the sight of their hopeful Beginnings 73. How he endeavor'd to encourage and hearten them to an answerable Perseverance ibid. Of coming and cleaving unto Christ in the Scripture Sence 76. Of that purpose of Heart wherewith it is to be done 82. Including a Personal Resolution of Soul ibid. Sincere Resolution of Soul 87. Deliberate Resolution of Soul 90. Free Resolution of Soul 95. Firm Resolution of Soul 98. Zealo us Resolution of soul. 100. Humble Resolution of Soul 101. General Motive and Exhortations to inforce this Exhortation 103. FINIS