the Church without prayer but in the giving of the Spirit it is more especially proper the promise of it being made to this duty Luc. 11.13 And then no Ceremony more sutable to signifie the purposes of Prayer and of the Spirit in this Ordinance and of the Ordinance it self then this of Imposition of hands which will best appear if we consider the Custome of the Jewes from whom this Ceremony was derived with their designs in the use of it 1. Then as c Grotius in Matth. 19.13 Grotius tells us manuum impositio apud Judaeos indicabat invocationem divinae potentiae the laying on of hands implied the invoking of the Divine power for the hand being efficaciae symbolum the Emblem of power and operation Judaei orabant ut sic Dei efficacia esset super illum sicut manus efficaciae symbolum ei imponebantur The Jews prayed that efficacy of God might be upon the party prayed for according as the hands which were the Embleme of it were laid on him as the same d Grot. Epist 154. Grotius speaks and so might fitly intimate the lively influence of the Spirit sought for in this Ordinance Which Imposition of hands being also performed manibus expansis with hands stretched out it was a sign of the liberal effusion of heavenly Grace upon the Person on whom they were laid as e Symbolum erat gratiae coelestis quae largissima manu à Deo conferebatur in pios Pelarg. in Gen. 48 14 15. Pelargus notes for Secondly this Ceremony was made use of as an Applicatory sign betokening the restrained desires of him that prayed to the party whom he presented to God in prayer wherein as the lifting up of the hands signified from whom and whence they expected the blessing so the laying of them on designed the person on whom they desired it should be bestowed Hence as Calvin f Calvin observes it was a solemn usual Custome amongst the Jewes that as often as they recommended a Person unto God they laid hands on him and accordingly to our present purpose we find the use of it First in their Benedictions thus Jacob blesseth Ephraim and Manasseh laying his hands on them Gen. 48.14 and that manus decussatas as it were to g Capitibus impositis intermutatis manibus quidem ita trasversim obliquatis in se ut Christum deformantes jam tum portenderent benedictionem in Christum futuram Tertull. de Baptism c. 7. prefigure the Crosse of him who had delivered him out of all his troubles And accordingly this custome was afterwards observed by his Posterity who were wont to bring their children unto persons of renowned Sanctity that by their prayers with the laying on of hands they might be recommended unto Gods favour as h Grotius in Matth 19.13 Grotius shews on Matth. 19.13 and from hence i Dr. Hammond of imposition of hands for Ordination sect 12. some derive the use of this Ceremony in Confirmation which was a kind of benediction by the Fathers of the Church bestowed on the Novices of it Secondly Hence we find the same in their Consecrations and Dedications of persons So to omit other places k Deut. 34.9 With which also it seemeth he received a greater measure of the Spirit Ainsw in Num. 27.18 Deut. 34.9 and it might denote three things 1. The Separation of the Person unto Gods use unto whom he was dedicated and at this as l Calvin Instit lib. 4. Sect. 6. Vid Cameron in Myrothec in Heb. 2.6 Calvin seems to conceive the practice of the Church in this Ceremony did aim 2. It might note Gods seisure on the person to that purpose by the hands of his Ministers and so signifie Gods claim and Acceptance of those which are offered to him in this Ordinance 3. It was a kind of Investiture in those priviledges unto which by this Ceremony the person was admitted and accordingly this Ordinance in the Church was used as a means of Transmission unto the Sacrament of the Lords Supper as m De Ecclesiastica Hierarchia cap. 2. Sect. 7. Dionysius Areopagita or who ever is the Author of that ancient Book which goes under his name witnesseth And then this Ceremony being of such ancient and general use among the Jews and withall so aptly suted to the purposes of this Ordinance Christ and his Apostles were willing to bring down the laudable Vsances of the Synagogue as in many n See Dr. Hammonds View of the Directory Sect. 43 other things so in this into the practises of Christianity which is indeed but Judaismus reformatus as learned o Seldenus de Synedriis lib. 1. c. 8. Item in praefat ejusdem operis Iudaismi inquit Veteris ut Parentis Divini Christianismus maxime primitivus legitima ac prophetica proles nec in paucis imitator Selden speaks And accordingly we find it practised in the Christian Church Not to look so farre back as to Christs imposition of hands on those Children which were presented to him Mark 16.10 where it is said that he took the young Children up in his arms put his hands upon them and blessed them and that as p Vt impositione manuum precatione ad Deum pro illis bona reportarent Deum pro illis precando gratiam dona coelestia contulit Cartwright Harm Cartwright speaks that by imposition of hands and prayer unto God for them they might obtain good things and again by prayer to God for them he conferred Grace and heavenly gifts upon them a fair Praeludium to if not Pattern for this Ordinance but To be sure we find it used by St. Peter and St. John in this place by St. Paul Acts 19. and afterwards we meet with it enrolled Hebr. 6.2 amongst the Fundamentall Doctrines of Christianity whether as a part of them as some conceive or as a seasonable opportunity for and decent Ceremony at the teaching of them as others q Impositionis mannum 〈◊〉 Episcoporum in Confirmatione Neophytorum Anselm in loc recommended it is together with Baptisme unto the constant use of the Church and that in so clear characters that Calvin r Calvin in locum Sic Rivetus Impositio manuum cujus mentio fit Heb. ◠2 Referenda 〈◊〉 ad solennem baptizatorum benedictionem quae à pastoribus solebat fieri postea Minister Christi nomine iis benedicebat eos precibus publicis commendando ac in Christianismi vocatione confirmando divinae gratiae imploratione manuumque impositione Rivet Catholic Orthodox Tract 3. Q. 9. Sect. 3. on the place was driven to confesse hujus ceremoniae originem fluxisse ab Apostolis that this Ceremony was derived from the Apostles and so had the lesse reason in his Institutions to tax ſ Calv. Instit ilb 4. c. 9. Sect. non inficior nonnihil hallucinari Hieronymum c. S. Hierome for calling it an Apostolical tradition and then that will advance very near to
have most honour and efficacy in their proper order and the souls of men thrive best in their proper places and ranks Strong meat may be little better then poyson to him who is onely fit for milk The wombe is the place of the Embryo if you rip up that that the child may be sooner at the breast you give it air not to breath but die in And as there ought to be care taken for the administring of Gods Ordinances in their due rank and order so likewise that they be administred by that Rank and Order of men onely which are impowr'd thereunto There have been indeed pretenders which desire to have an hand in this businesse as still there will be in matters of Priviledge and Preheminency But the first practise will be ever the best rule the first Church the surest mistresse of the latter whose example ought to be our guidance as the b Harm Confess Prima Ecclesia posteriorū vera optima magistra praecundo ducit nos Bohemians say in their Confession Here then let 's to our pattern again and so for your direction take notice of the. 3. Particular observed in the words which intimates the Ministers of this Ordinance in the Pronoun They. Then laid They their hands And who these were the fourteenth verse will inform us even S. Peter and S. John two of the Apostles whom the Church sent down to Samaria to confirm those new converts But what needed that message may some say was not Philip there already who by the preaching of the world and working many signes and wonders had gained them to the Faith and also Baptized them and why might not he undertake this businesse also It is true he was a Deacon but not such as the later times have fancied the Steward onely of the Almes-box but one that de jure might both preach and Baptize Nay farther he was an Evangelist and that in some mens apprehension how groundlesse you may see by this instance might be enough to entitle him to all the powers of the Church You know how warmely though as vainly it is urged in the case of Timothy and Titus and yet Philip the Deacon Phillip the Preacher Phillip the Baptist Phillip the Evangelist might not and therefore would not attempt the work for all this Will you know the reason Chrysost in Loc. S. Chrysostome upon the place will tell you because he had neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the gift nor Authority for it this being as he after speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall prerogative of the Apostles and indeed we find it ever reserved to their hands in Scripture As for that onely instance given to the contrary of Ananias a Disciples laying on of hands on S. Paul and the promise that he should receive the Holy Ghost Act. 9.17 Calv. Institut lib. 4. cap. 19. Sect. 10. Tractat. devera Ecclesiae reformanda ratione cap. 12. Quem Ananiae Episcopatum dabunt ne alienum arripuisse manus videatur which is alledged by M. Calvin and his Followers I conceive it may be fairly answered 1. That Ananias his Laying on of hands was only in order to the cure of S. Pauls blindnesse as is intimated ver 12. 2. That the promise of the Holy Ghost referred to S. Pauls Baptisme which was to ensue wherein questionlesse the holy Spirit was conferred though in somewhat a different respect then he was in Confirmation 3. And which may suffice to choak this objection it is clear the imposition of hands there spoken of was not a part of Confirmation as appears by the story for it went before S. Pauls Baptisme so ver 18. whereas Confirmation in the Practise of the Church then as indeed in reason it ought still succeeded after Baptisme for ought we read it being also probable that S. Paul as well as the rest of the Apostles was Confirmed miraculously and immediately from heaven and then this instance will be no barre to what was formerly asserted Yea but will some say supposing it belonged onely to the Apostles then Their persons are gone and their office ceased and so ought this Rite too Calvin Instit l. 4. cap 19. Sect. 10. or must be administred by Officers of another Rank Num Episcopi omnino sunt Apostoli are Bishors indeed Apostles 〈◊〉 Calvins Question upon the Case Here then Let me tell them that the Office of Apostles is not ceased nor was so to do with their Persons as appears by Christs promise Mat. Matth. 28.20 28.20 I am with you alway unto the end of the world Now this could not be meant of their Persons who in a few years were to leave the world it must needs therefore be understood of their Function which either must be succeeded to or else it was as temporary as their persons Indeed in the Apostles there was something extraordinary as immediate Mission unlimited Jurisdiction and miraculous Operations which were not necessary to be perpetuall Great helps 't is true for the first founding of the Church which being constituted and become able to subsist without them reasonable it was that they should cease as Manna did when Israel was come into the Land of Canaan But then the ordinary offices and powers of Apostles as Preaching Baptizing Confirming Consecrating Ordaining Governing which were necessary for the continuance of a Church at least the well being of it in these they ought to be and were succeeded or else there offices must faile or be executed by persons not impowred to them And then for Vnity's sake likewise fit it was that some rank of men should be the Common Receptacles of all these powers that so they might issue forth to others as far as the necessities of the Church should call for with more order and Peace and this sort of men were Bishops called at first Apostles as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in Com. ad Ep. 1. ad Tim. Theodoret observes till afterwards in processe of time they left that name to the Prime Apostles and took that of Bishops as of a more humble import and which formerly had been common even unto Presbyters But then those now called Bishops were in the judgement of the Church the proper Successours of the Apostles so b Irenaeus advers Haeres lib. 3. c. 3. Irenaeus having told us before that Bishops were constituted by the Apostles in the Churches he add's after quos successores relinquebant suum ipsorum locum magisterii tradentes that they left them their successours delivering to them their own place of rule and guidance in the Church and so c Cyprian Ep. 69. ad Florentium Pupianū S. Cyprian ad Florentium Pupianum asserts that the Praepositi that is Bishops in his language Apostolis vicaria ordinatione succedunt they succeed the Apostles ordained as Vicars in there places upon which words Pamelius Notes that it was the third time he
the gift is lost and so the Ceremony may be well left too to this purpose Mr. o Calvin Instit l. 4. c. 19. Sect. 6 7. Calvin Institut lib. 4. cap. 19. Sect. 6. in which Section and that which follows he inveighs against the Ceremony and the Administratours of it to say no worse with more intemperance then became the wisedome of so Learned a person in so grave a matter For answer whereunto we grant that it is true that in those times miraculous gifts did commonly follow the laying on of the Apostles hands but that was not all that was thereby designed nor all that was meant by the Holy Ghost nor perhaps was common to all that are said to receive him and in those that were partakers of them those gifts were commonly but the splendor and efflorescencies or as Letters testimoniall of better to be sure of greater value and benefit to the Receiver though they carried lesse pomp and shew in the worlds eye There were more purposes of the effusion of the Spirit then one and he that receives him to any of those purposes especially the chief though not in some Accidental transitory particular may be as truly said to receive him as another which hath that also Indeed as St. p Augustin Tract 6. in Epistol Iohan. Augustine speaks those were signa tempori opportuna signes very usefull for those times q August lib. 3. de baptismo contra Donatistas c. 16. neque temporalibus sensibilibus miraculis attestantibus per manus impositionem modo datur Spiritus Sanctus sicut antea dabatur ad commendationem rudis fidei Ecclesiae primordia dilatanda the Holy Spirit now given by imposition of hands is not accompanied with temporall and sensible miracles as then he was for the first establishing of the Faith and the enlargement of the Church at its beginning sed invisibiliter latenter intelligitur but yet secretly and invisibly Charity through the bond of peace as he speaks is still inspired into mens hearts so as they may say that the love of God is spread abroad in our hearts by the Holy Spirit which is given us thus that holy Father Indeed as the Apostle speaks There are diversity of gifts gratiae gratis datae gifts for edification and gratiae gratum facientes graces for sanctification but the same Spirit that worketh both 1 Corin. 12.11 And these last were mainly had respect to in this donation as will appear if we consider first the promise of Christ concerning the gift it self secondly the Characters of the Receivers of it 1. John 7.38 39. The promise of Christ you have it John 7. where in the 38 verse he speaks of some eminent but inward gracious effects to be wrought upon and in the hearts of Believers for that is meant by these words Out of his belly shall flow rivers of living waters i. e. He shall have such an abundance of grace that it shall break forth into all manner of Christian actions and then ver 39. the Evangelist tells us that This he spake of the Spirit which they that believe in him should receive for as yet the Holy Ghost was not i. e. among them or in them in so powerfull a manner because Jesus was not yet glorified Where you see that inward grace was the main of Christs promise and that also to be fulfilled upon the descent of the Spirit See S. Peter to the same purpose Acts 2.38 Act. 2.38 where he wisheth his Hearers to repent and believe telling them they should receive the Holy Ghost he gives the reason in the next verse for saith he the promese is to you and your children and to all that are afar off even as many as the Lord your God shall call which words imply that the gift was to be permanent in the Church the promise being that the Holy Ghost should be given to all which at any time should be converted this could not possibly be true if meant onely of miraculous gifts which it 's plain soon after ceased 2. The Characters of those which received the Holy Ghost seeme to speak no lesse so Acts 4.31 Act. 4.31 The Character of those that were filled with the Holy Ghost is that they speak the word with boldnesse that is courage and Christian resolution i and so Acts 6.3 Wisedome Act. 6.3 5. and v. 5. Faith is made the Character of such a one as had received the Holy Ghost and so Acts 11.24 Act. 11.24 it is said of Barnabas that he was a good man and full of the Holy Ghost and Faith and then Christian courage Wisedome Faith and the like abide still I hope and if the Spirit be given in these the main gift is not yet ceased Hence S. t Augustin Tract 6. in Epistol Ioh. Augustine very smartly asks the question ita perverso corde aliquis vestrum Is any of you of so perverse an heart as to deny that these speaking of some on whom he had newly laid hands have received the Holy Ghost because they have not the gift of speaking with Tongues and afterwards he addes Si vis nosse quia accepisti Spiritum sanctum If thou wilt certainly know whether thou hast received the Holy Ghost Interroga cor tuum ask thy heart that will tell thee unlesse perhaps thou hast received Confirmation and not the virtue of it if thou find the love of the Brethren there thou mayest be sure thou hast received the Holy Ghost thus S. Augustine So that by the Holy Ghost not onely the gift of miracles but the internall graces of the Spirit are to be understood which being really the greater and chiefly intended in the gift of the Holy Ghost if these still continue in the Church so may the means of their conveyance too though miracles be ceased We know that Preaching at the first was attended with miraculous events and so was Excommunication which had not onely influence upon the soul or the Church-state of a man but an habeas corpus for the body too and so Faith was the great engine to work miracles in those times and we think these ought not to have vanished out of the Church with the miracles which sometimes accompanied them Yea but may some further say with him in Å¿ Euseb Emissenus Homil. in Pentecost Eusebâ—us Emissenus If this be so that Baptized persons have yet need that the Spirit be given to them quantum video non totum de fonte suscepimus si post fontem adjectione novi generis indigemus it seems we have not received all we ought at the Font if afterwards wee need a supply of another kind will not this derogate from the honour and perfection of Baptism is not the Holy Ghost then received shall wee empty the Font to fill the hands of the Bishop I answer no we doe not Baptisme we allow as perfect in its kind and as to the present condition of the Receiver and
Confirmation Confirmed AND RECOMMENDED FROM Scripture Antiquity and Reason IN A SERMON PREACHED In the Cathedrall Church of St. MARY in SARUM at a solemn Confirmation there Administred by the Right Reverend Father in God HUMPHREY Lord Bishop of SARUM By JOHN PRIAULX D. D. one of the Canons Residentiary of that Church LONDON Printed by I. R. for Iohn Courtney Bookseller in Salisbury M.DC.LXII To the Right Reverend Father in God HUMPHREY By Divine Providence Lord Bishop of SARUM Right Reverend Father in God IN obedience to your Lordships injunctions this plain Sermon is surrendred to the Presse which not long since was presented in the Pulpit upon your Lordships Summons to that Service The acceptance it then met with and the hopes it might survive in the perswasions of the Auditory were as much as I could wish for from it I must deprecate if it be a fault my own backwardnesse that it should have gone farther Which backwardnesse arose not from any consciousnesse that ought therein contained was contrary to the form of sound words or the judgement of the Primitive Church or more particularly of our own which ob consanguinitatem doctrinae as Tertullian speaks may stand as near to the esteem of the Primitive as any other in Christendome Indeed these were the Guides by which I steer'd my course and if any thing should be found here differing from them dictum nolo I disclaim Idisown it before hand Nor was it out of any unwillingnesse to doe service to God and his Church in the present generation how crooked and froward soever it may be through his mercy I am not afraid of their terrour But it was onely out of a jealousie of my own conceptions as too crude and weak either to bear or bear up the Publick or to be considerably usefull to it Your Lordship hath been pleased to judge otherwise whether for the encouragement of the Preacher or for the seasonablenesse of the Discourse though not for any great strength or beauty in it And when I found you were resolved that way I was not willing to be any farther guilty of what in my Sermon I had condemned in others I began to think there was no prudence in Inferiours like to that of obedience unto lawfull Commands and to remember that Precept of S. Hierome to Rusticus in refernce to his Superiour Credas tibi salutare quicquid ille praeceperit nec de majorum sententiâ judices cujus officii est obedire implere quae jussa sunt dicente Moyse Audi Israel tace and therefore resolved cheerfully so to doe and have now in pursuance of that resolution exposed this Discourse to the publick view which I humbly desire your Lordship to Patronize sith you were pleased first to command it The main substance of the Sermon is the same that was Preached before you onely with your Lordships leave I have here and there inserted some enlargements which were at first designed but the straits of time allowed not room for their delivery And now if the publication of it may any way prove serviceable to the advancement of Gods glory or the satisfaction of dissenters whom I have laboured rather to convince then exasperate or may in the least contribute towards the Churches peace amongst us I shall have reason to rejoyce in and to blesse God for it Vnto the promoting of which holy ends both by your self and others as God hath given your Lordship a large heart and a double portion of his Spirit so that the Work of the Lord may prosper in your hands and the fruit of it redound to your account in all blessings temporall spirituall and eternall shall be the daily Prayer of My Lord Your Lordships most humble Servant John Priaulx Confirmation Confirmed Acts viii xvii Then laid they their hands on them and they received the Holy Ghost THe words and the work of this day are I suppose not unequally yoaked Confirmation is the businesse of both whereof the Text holds forth the first recorded instance and in the judgement of the Church of old a full precedent for the practice of it An ordinance of late too long and as those which perhaps were no friends to it at first by sad experience afterwards have been driven to confesse too unhappily with-held in unrighteousness to the great detriment and distraction of this Church whose Piety and a The not practising of this hath cast us into Confusions the practise of it must be it that must restore our Church order and heal most of our divisions Mr. Baxter of Confirmation p. 224 Peace were so much and so nearly concerned in it Happy then are our eyes which see the joyful return of it again We cannot but cry Grace Grace to its re-establishment May their feet be ever beautifull which bring such glad tidings and their hands never wither nor grow faint which reach out so great a blessing to us And may the Crown still flourish with the Gratitude and Obedience Love and Loyalty of all his Subjects upon the head of the Lords Annointed who like a second Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop without the Church hath not thought it below his Princely care b See His Majesties Declaration to present this Church and Nation with so promising an Olive branch of Peace after that Deluge of Confusion under which we have layn and to commend it to the strictest observance and improvement of those which were intrusted with the Administration of it A Blessing for which not onely the present generation but the children yet unborn will be bound to rise up and praise him And then under so general I hope a cordial concurrence such obligatory Precedents and Inducements give me leave for the retrival of this Ordinance not onely into your practise but your affections too to present you this day with the first and that an exact and Apostolick Patterne of it as it will appear in the opening of the words which are these Then laid they their hands on them and they received the Holy Ghost Which words may be sorted into these severalls first the Action it self laying on of hands the Ceremony of Confirmation Secondly the method or order of proceeding to this Action in the particle Then Thirdly the Agents or Ministers of this Action They viz. the Apostles in particular St. Peter and St. John Fourthly the objects on which this Ceremony was exercised in the Pronoun Them i.e. the Samaritans which believed and were baptized Fiftly the end of this Action or the effect following on it They received the Holy Ghost These are the particulars we begin 1. With the Action which is here set down as the Ceremony of Confirmation and that is laying on of hands Now this was the Concomitant or Appendix to another more principal which was Prayer which also had the same design with this Ceremony here as you may read v. 15. Indeed no blessing is bestowed at any time in and by
a Divine Precept for the use of it or if no such were to be found yet as t Si Scripturae autoritas non subesset totius orbis in hanc partem consensus instar praecepti obtinâ—t Hieron contr Lucifarian S. Hierome contra Luciferianos speaks if we had no Scripture Authority for it the consent of the whole world this way ought to be obeyed as a Precept or as u Interim 〈◊〉 exempla Apostolorum Veteris Ecclesia vellem pluris aestimari imo deberent â—â—bis esse instar legis divina Zanch in 4. Prçcept Zanchy upon the like ceremony used in Ordination tells us the examples of the Apostles and the Ancient Church would be more esteemed then they are Yea saith he they should be lookt on by us as a Divine Law A good rule would the times and the temper of men now bear it And then as to the use of the Church afterwards x Cassander in Consult Cassander may assure you semper in Ecclesiâ religiosissimè observatam that Confirmation was ever religiously observed in the Church neither was this Ceremony questioned by any for almost fifteen hundred years except onely the y Theodoret. lib. 3. Haretic sab ad Cantic cap. 1. v. 2. Novatians in favour to the irregularity of their Vpstart Bishop as we may conceive who yet if they returned to the Church might not have Admission without it as appears by the seventh Canon of the Councel of Laodicea z Concil Laodic c. 7. And here I might give you in heaps of Councells and Fathers for the abetting of this practise but I shall content my self to point at some few First then for Councels you may take a Vid. Concil Eliber Can. 38.77 Arelatens 1 Can. 8. Arelatens 2 Can. 17. Laodic Can. 7.48 the Eliberitan the two Councels at Arles that of Laodicea the first contemporary to the first Councel of Nice the two next within twenty six and the fourth but sixty eight years after it All which speak punctually to this businesse as appears by their several Canons Secondly for Fathers take three or four in lieu of the rest So Tertullian tells us that b Tertull. de Resur Carnis Caro manus impositione adumbratur ut anima Spiritu illuminetur the flesh is overshadowed by the laying on of the hand that the soul may be enlightned by the Spirit And again c Tertull. de Baptismo Manus imponitur per benedictionem advocans invitans Spiritum the hand is laid on by way of benediction calling down and inviting the Spirit Adde to him S. Cyprian d Cyprian Epistola ad Iubajanum in his Epistle ad Jubajanum where having spoken of this passage of the Text he tells us quod nunc quoque apud nos geritur that the same is still practized in the Church and if you please to look on that place you will find a full conformity in every particular to the pattern here I might joyn to these S. Hierom e Non quidem abnuo hanc esse Ecclesiarum consuetudinem ut ad eos qoi longe in minoribus urbibus per Presbyteros Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat Hieronym contra Lucifer and S. Augustine f Augustin lib. 3. de Baptism contra Donatistas c. 16. and indeed what not and if afterwards the instances of the later times were needfull I might also shew you the full consent of the g Vide Apolog. Waldens Waldenses the Seminary of the reformation and of their Partners h Vide tibi cui titulus Ratio Disciplinae ordinesque Ecclesiastici in Vnitate fratrum Bohemorum Vbi Forma Novitiâ—s recipien di Consule p. 46. edit Comeniâ—â—â—â— vid. notus Comenâ—â— in loc the Fratres Onitatis of Bohemia but I need not multiply more Authorities in a matter of Fact which I find few doubting of and therefore shall passe on from the Action in the next place to shew you 2. The method of proceeding to it implyed in the particle Then Then laid their hands c. And the method you see in this Church was this men were first brought to the Faith by the preaching of the word and then were they Baptized and then and not till then the Apostles proceed to the confirmation of them by prayer and laying on of hands It was fit the begetting word should go before the strengthening word the Sacrament of regeneration before the 〈◊〉 of Confirmation To give this last before the other were ordinarily to set a seal to a blank to desire strength where there was no life Take this for your rule it is good not to proceed in Gods Ordinances by leaps i Pachymer in Dionys Areop ad c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Sect. 4. in Ecclesiastic Hierarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to leap disorderly upon those Ordinances and Stations for which we are not sitted but to go from strength to strength in our appearances before God in Zion Psal 84.7 And then as Confirmation ought not to be Administred till Baptisme be presupposed so regularly neither ought the Sacrament of the Lords Supper to be given to those which have not been first confirmed as the former was the Practice here so the latter is the k Rubrick after Confirmation command of our Church and was ever the practise of the Primitive Hence the l Auctor imperfecti operis in Matth. Gratia corporis Christi illis solis danda est qui jam per baptismum facti sunt filii Dei per manus impositionem Homil. 17. Authour of the imperfect work on Matthew going under S. Chrysostomes name tells us that the grace of Christs body is to be given to them only which are already become the Sons of God by Baptisme and Imposition of hands and so Albaspinaeus m Confirmatio namque extremam quasi manum perfectionis addere videbatur fastigium imponere qua quis Christiani nomine Eucharistiae sumptione dignus putaretur Albaspin in Concil Eliberen cap. 7. vir antiquorum Ecclesiae rituum scientissimus as Bishop Vsher justly stiles him a most knowing man in the Ancient rites of the Church averres that Confirmation seemed to give the last stroke to and to lay on the roof of that perfection by which a person was accounted worthy of the name of a Christian and the participation of the Eucharist And so in Dionysius Arâ—opagita we find that after Confirmation the Bishop declared the party to be one meet for the receiving of the n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Aerop Eccles Hierarch c. 2. Sect. 7. Holy Communion having saith he sealed or annealed the man with the Divine ointment he declares him henceforth to be one that hath a right to the holy and most perfecting communion of the Lords Supper Nor let any repine at this suspence you shall ever find that the Ordinances of God
it And then though the Spirit he not included in the outward Ceremony yet that being in fair appearance of Gods own appointment b Calvin in Act. 13.3 haec Signorum est utilitas efficacia quod in illis Deus operatur tamen unus manet gratiae autor This is the benefit and effect of Signs that God works in them and yet there is but one Authour of grace God himself thus Calvin 2. Let me tell you that Ordinances are duties in which we must wait Gods pleasure for the blessing we leave not off to pray because we are not certain what we pray for shall be presently granted to us 3. I answer if you come prepared as you ought you may be sure of a blessing in some degree otherwise the Eucharist may prove a judgement to unmeet Receivers Quicquid recipitur recipitur ad modum recipientis it will be to thee according to thy Faith And thus I have at last past through the Doctrinal part of the Text on which I have stayed the longer as fearing lest under the great desuetude of this Ordinance the true notion of it may have grown somewhat obscure too And now to deduce the several Uses which would naturally flow from the reviewall of the past particulars it would be a task perhaps too unmerciful for your I fear almost tired patience and therefore I shall take a shorter course and having proved to you the Right Catholick use of this Ordinance together with the high ends and aime of it give me leave to close up all with a passionate Exhortation and request to all those who desire the good of this National Church that they would endeavour their uttermost in carrying on this blessed means of retriving the piety and exemplary Lives of all it's members now God by restoring peace to us hath opened so wide a door for its full entrance And here this Exhortation might 1. Make its humble address to the Dispensers of this Ordinance into whose hands God and the Church have put it And then if need were and it became my place and rank in a matter of such weight to advise my Superiour I could not doe it more pithily and succinctly then in his own words Epistola praedicta that this ministration be carried on Curatè Augustè Severè a due care taken as to the preparation for a becoming gravity and sacred solemnity with all circumspection and impartiality in the administration of it But blessed be God we find all this done in so Apostolick a manner that as there is great cause of our joy and thankfulnesse so there is little reason to importune him with our needlesse counsell and advice Onely I wish that this holy example may provoke all that are any way concerned in this work to come on chearfully to the help of the Lord in it Here then my businesse will mainly lie with those of an inferiour rank and First With you my Reverend Brethren of the Ministry on whom the care for preparing Candidates for this Ordinance mainly lies who are as so many c Vid. Dr. Hammond in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto which it is conceived that S. Paul alludes 2 Cor. 11.2 Guides and Tutours in this businesse Whose taske it is to instruct them to endeavour to winne their consents to Christ to inspect their lives and their sufficiency and meetnesse for this Ordinance and accordingly to give the Bishop information The truth is there will not easily be any miscarriages in this matter but it will lie at your doors as arising from your want of care or faithfulnesse in this businesse In preparation for it upon which notwithstanding all the clamours rise you have as much liberty to act as any godly sober-minded man can wish for There is nothing reserved from you but the administration of it unto which as I have shewed you have neither a capacity nor just pretence for which also the Order of the Church have and I question not the Piety of those which are intrusted will so provide that there shall be no ground of complaint on that account and then I hope that those a least will not shrink from the burden which have so stifly claimed that that and more belongs to them My Brethren I question not but many of you in the midst of our confusions have been heretofore the Lords Remembrancers earnestly entreating him to arise and to have mercy upon Sion and to make our Jerusalem the praise of the whole earth and now Beloved the Lord hath arisen and 〈◊〉 appeared in his glory for the raising of this poor Church out of its ruinee and whosoever fears the Lord and is willing may go up in his rank and place to build the House of the Lord and in such a time as this shall we withhold our hand or discourage the Master-builders by our backwardnesse or negligence who have rather reason to bless God who hath reserved us to see this day and hath honoured us with such an opportunity of being usefull in so great a work and I beseech you therefore in the Lord let us faithfully and rejoycingly set our hands and shoulders to it Here then in order thereunto give me leave to recommend some few duties to you I shall but name them 1. Prov. 27.23 Be diligent to know the state of your flock Prov. 27.23 to find their wants and weaknesses that so you may apply seasonable succours and suitable remedies unto them 2. As a Key to this adde Personall conference and private instruction We have many weak and sickly Parishes and therefore you ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk your Circuits in the Visitation of them not to think all your businesse lies in the Pulpit but to be instant in season out of season exhorting with all long-suffering and doctrine Remember S. Act. 20.20 Paul's example Acts 20.20 he went about from house to house to teach them and if S. Paul who had the care of all the Churches held himself obliged to this duty how much more we that have but a small Parish to look to And then in the carrying on this Instruction in especiall manner to work up their hearts and apprehensions to a due esteem of their Baptismall Vow which is the Contract for their Christianity that when they come publickly to professe it their professions may be serious and well grounded 3. Adjoyn to this the publick use of Catechising those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those discourses which are as Midwives to bring in living members into the Church of God as d Dionys Areopag Ecclesiasticae Hierarchiae cap. 6. Sect. 1. Dionys Areop calls the Catechisme Eccles Hierarch cap. 6. Sect. 1. The people have more need of it and if rightly managed may profit more by it then by many of our Sermons which also are therefore the lesse beneficiall to them because these grounds are wanting whil'st we go to build them up the foundations shrink from under
them as having never been well laid And here the Church hath excellently provided a Catechisme so full and pithy and yet so plain and brief as that I know not what could have been better suited to the necessities and conceptions of common people 4. Deal truly and impartially in your Informations and Certificates give not Tickets to notorious Ignorance and Profanenesse why should you draw the bloud of others on your own heads and withall betray the Churches Purity and Honour 5. Above all see you lead exemplary and unblameable lives How can you expect they should believe those truths of the power of which they find little evidence in your selves How unfit are they to hand others to the receiving of the Holy 〈◊〉 which seem possest themselves of the impure one An ill living Minister will Preach more Atheisme by his Life then Christianity by his Doctrine But I hope such scandals to the Church will either be amended or those in Authority will confringere vasa inutilia beat out the bottoms of those uselesse Vessels and set them aside 2. My next Addresse will be to Masters and Parents who by the Law are to send the Servants and Children to be Catechised by the Curate that thereby they may be the better fitted for Confirmation and here I wish we had no reason to complain of too much backwardnesse in many it were well if that Law had some quickening power put into it to make it more effectuall But then that 's not all their duty they ought also to be private Catechists you have Abraham's example for it Genes 18.19 Gen. 18.19 I know him saith God that he will command his children and his houshold after him that they shall keep the way of the Lord and it will become us as to be followers of his faith so of his practice too you have a clear command for it Deut. 6.7 Deut. 6.7 My 3d. Addresse will be to the Candidates for the Receiveâ—â— of the benefit of this Ordinance that they endeavour after a right preparation for it 1. By getting a sound knowledge in the Principles of Religion 2. By a serious Repentance of their former failings 3. By bringing with them serious and enlarged desires after grace Petite de Patre petite de Domino peculia gratias distributiones Charismatum Subjiciente petite accipietis saith e Tertull. de Baptismo Tertullian upon a like occasion at the latter end of his Book de Baptismo Aske the Father beg of the Son for some speciall gifts and graces who is now ready to make a distribution of them Aske and you shall receive Open your mouthes wide and they shall be filled It will be to you in some proportion according to your desires and then let me advise you to walk afterwards aes those that have engaged themselves to God in the solemnest manner such as have pretended to take a stock and earnest for their work even the supplies and earnest of the spirit And thus I have pointed at some of the main duties in this businesse give me leave in the next place to give you some Motives the more to Ingratiate them and I shall set an end to this Discourse and so release your patience For your encouragement then let me tell you that the carrying on of this work will be very serviceable for the advancement 1. Of the Purity and Piety 2. Of the Peace and Quiet 3. Of the Joy and Comfort of the Church and all true Christians 1. It will advance the Purity and Piety of our Church in its members and that both in the reality and also in the reputation of it First In the Reality of it and so 1. In the Reâ—â—â—vers of this Benediction wo are the Seminary of the Church for the future 1. The Ordinance it self may be a means to convey strengthening grace to them that 's the design of it 2. These Novices being brought first to know and then to own Christianity in so solemn a manner and with so solemn a promise that by Gods help they will faithfully endeavour to discharge that obligation in every point and persevere in it to their lives end the grace for which is begged by the Bishop and the present Congregation in their behalf This resolution and promise before so many Reverend Witnesses will in any reason have a mighty impression on the Receiver and a strong influence on his actions for the future as the Learned Dr. Hammond speaks in the view of the Directory Vid. Dr. f See D. Iackson speaking of Self-denial Here saith he Novices in Religion commonly begin to balk and no wonder since few are called to any strict personall account of that which others have undertaken for them at their first admission into the bedroll of Christians But if the Contents of that triple Vow were distinctly and fully unfolded as soon as we have any knowledge of good and evil and all the several branches of Gods Covenant with as great care and solemnity as often inculcated as Moses commanded the Law should be to the Israelites Children and lastly the Vow it self Confirmed and Ratified by our personal protestation in the sight of the Congregation the fear as well of God as shame before Men in whose presence we made this good profession would bind many of us to more Christian behaviour then the best of us as the world goes dare make shew of as also restrain us from many deadly enormities which now admonished of we will not account any sins Thus prepared to receive it it would be over much infidelity to distrust the plentifull infusion of inherent sanctifying grace at our solemnities of Confirmation c. Dr. Jackson of Iustifying Faith pag. 413 414. Jackson 2. It will help to advance the Piety of Ministers in their Calling by engaging them to a greater sedulity and faithfulnesse in their work and exemplarity in their conversations 3. It will stirre up Parents and Masters to a better discharge of their duty in the instructing their Children and Servants When they see as Mr Calvin speaks that their negligence herein will draw a publick disgrace upon themselves Instit lib. 4. cap. 19. Sect. 13. 4. It might help also to stirre up Piety in the Ignorant and Prophane by awakening their security and shaming their barrennesse whiles they see the proficiency of others which are admitted and themselves shut out from the participation of Gods Ordinances And then as this would help to advance the Piety of the Church in the Reality so 2. In the Reputation of it it would set a Crown upon the Churches head it would be lookt upon as an Assembly of the first-born whose Names are enrolled in heaven as a Corporation of Saints and Men would flow in to the glory of it And then as this would make much for the advancement of the Churches Piety both in the Reality and the Reputation of it So. Secondly It may serve much for the restoring and setling of
the Churches Peace amongst us it is a way admirably fitted for it as promising an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reconciling Principle as may be For 1. It would help much to settle our Doctrines and so to remove or keep out those many Heresies and Schismes which have been the Make-bates of late years amongst us there would be more consent in the Faith men would not so easily be carried away with new-fangled opinions whil'st this method of Admission to the Communion would be a method of Christian Doctrine too as g Calvin Institut lib. 4. cap. 16. Sect. 13. Calvin speaks there would be a common Standard for all In particular it would stop the mouthes of Anabaptists which decry Infant Baptisme as that which lets in persons to the society of the Church and the further priviledges of it without any personall engagement unto Christ which engagement they would see as formally and solemnly entred into at Confirmation as they can pretend by any fancied methods of their own 2. It would help to Sodder our affections which have been of late years so disjoyned by the unhappy Controversies about Church-membership This Ordinance would comply with all Interests would satisfie the any-wayes rationall pretensions of all Parties and so an end would be set to that otherwise irreconcileable difference which hath so long distracted us and in which men have groped for peace at Noon-day the light of this Ordinance being sufficient to have directed them had they not turned their backs upon it There would be no more need of the Anabaptistick Club nor the Presbyterian Consistory nor the Independents Covenant nor the Erastians Council-house for the Stating Church-members whilest they should find their work done by better hands and those Commissionated thereunto by God and the Church 3. It would make much for the Order and Peace of our Communions Men would not repine at their Fellow Guests whilest they could not look on any of the Company but as persons engaged to the same Christ with themselves or if they forfeited their Standing might have them turn'd out of the Church by the power of the Keys in Excommunication And then 4. This Ordinance it is that must make a kindly way for that and it will doe it with much sweetnesse and full conviction when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of their miscarriages by their own professions and engagements and therefore will have all the reason in the world to submit to the censures of the Church The exercise of which Discipline would be a great Fence to the Peace as well as the Purity of it Brethren we may talk much of the Peace of the Church but if ever we mean to settle it it must be upon the Principles and according to the prudence of the Ancient Church of Christ Were Confirmation the ancient methods of Penitence Excommunication and Communicatory Letters to stop the shifting of Vagabond Christians from one Church to another brought in amongst us with due caution severity solemnity and accommodation to the difference of the times we might hope to see those happy dayes again which were once the glory of the former and are now the admiration scarce the belief of the present age And then as this would be a powerfull means to advance the Churches Piety and Peace So Thirdly It would be a great help unto it's Joy in all the Members of it 1. It might minister much matter of Joy to the Reverend Fathers of it whil'st they should see by the preparations for this business so great a part of their work discharged whil'st they should see the Lambs of the Flock brought in to them in the Armes of the Ministers and though themselves were ready to sink into the Grave they might behold a Seed springing up for Gods service and praise and the Church like to flourish 2. It might cheer the hearts of inferiour Ministers whil'st they saw the travell of their souls and might come before God and say Behold me and the children which thou hast given me it might give them great comfort and freedome of spirit in their Communions whil'st they should see the Table of the Lord Like an heap of Wheat set about with Lillies Cant. 7.2 3. To the confirmed persons it might minister great Joy in consideration of the happy estate whereinto they were entred h Tertull. de Baptisme cap. ult Tertullian makes it a question whether such persons might not fast as our Saviour did after the descent of the Holy Ghost upon him to which he answers Quis enim prohibet nisi necessitas gaudii gratulatio salutis they might were it not that a necessity of rejoycing lies upon them to welcome that Salvation which is now brought home to them 4. It might be a comfort to Parents to see the successe of their care and to the Witnesses to see themselves discharged of it 5. It would be matter of great Joy to all true Christians amongst us who cannot but glorifie God for the professed subjection of these Neophites 2 Cor. 9.13 When the Biccurim or First-fruits were carried up to be presented before the Lord in the place which he had chosen to put his Name there the people gathered together from severall places that they might not go alone a Pipe struck up 〈◊〉 them till they came near to Jerusalem and they went along their way singing verse 1. of the 122. Psalm when they came nigh to Jerusalem the Governours and Captains went out to meet them and being entred the Gates they sang the 2. ver of that Psalm the Artificers of Jerusalem saluted them they went through the City with a Pipe striking up before them till they came near to the mount of the House of the Lord when taking every man his Basket upon his shoulder they sang Psalm 150. and so continued singing till they came to the Court-yard where they were received by the Levites singing the 30. Psalm thus i Vide Ainsw in Deut. 26.2 Maimonides and the Babylonish Talmud in the title Biccurim It seems it was a time of exceeding great joy unto which therefore the Prophet Isaiah is conceived to allude cap. 30.29 Now if the bringing up of the First-fruits of their grounds were so joyfull a solemnity how much more should it be when the fruit of our Bodies the Firsts fruits of the Church are brought before the Lord one would think it should put the whole Countrey into a Procession with and holy Congratulation to them with praises unto God for them What a joy should it be to all that truly fear God to see that Gospel-Prophesie Isa Isa 44.3 4 5. 44.3 4 5. fulfilled before their eyes where it is said I will pour water upon him that is thirsty and floods upon the drie ground I will pour my spirit upon thy seed and my blessing upon thine off-spring And they shall spring up as among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel Finally By this means God will be highly glorified and then he also will rejoyce in us and over us to doe us good if his Spirit be received amongst us and have a quiet dwelling with us wee need not fear a Deluge where the Spirit is Genes 6.3 there is liberty and safety and joy and peace which passeth all understanding which God of his infinite mercy grant unto us all for the merits of his dear Son To whom with the Father and the Holy Spirit be ascribed and rendred all Honour Praise and Glory for ever and ever Amen FINIS