Christ by the Ministry either of some one of the Apostles or their Contemporaries Yea as saith Sr. Henry Spelman certum est Bâ—â—â—anniam à primis ipsis seminatoribus recepisse fidem Concil Britan. It 's certain that Britain received the faith by the very first Sowers of it And how early this glorious Sun visited our coast the same Author shews Evangelii lumen inquit radiavit in Britanniâ tempore novissimo Tibertii Caesaris Ibidem qui obiit anno quinto post Christiresurrectionem The light of the Gospel beamed forth in Britaine in the latter end of Tiberius Cosa who dyed in the fifth year after the Resurrection of Christ To the same purpose speaks the wel-deserving Cambà en Brittannia Certum est inquit Britannos in ipsâ Ecclesiae infantiâ Christianam Religionem imbihisse Certain it is that in the very infancy of the Church the Britaines received the Christian Religion And for the work of Reformation so happily enterprized by Luther as this Nation was not the last sor either was it the least but most considerable party among whom Religion was recovered and refined from the deluge and drosse of Art christian errors Where through Free Grace the Work did so prosper and the Gospel make so admirable a progresse that without partiality and to the praise of that glorious Grace be it spoken as no Church hath excelled us for Soundness in the Faith Clerus Anglic. â—tupor Mundi and Orthodoxness of Doctrine so hath none equal'd us in regard of the Ministry for lively and prositable Preaching and which through Divine concurrence hath been the blessed fruit of it in regard of the people even many of them for the power of godliness But 2. Though for the Doctrines of the Gospel thus preached and professed among us it were in a good measure well with us yet in other regards was it so far from being wel enough that it fared very ill with us things being much out of order and beside the Rule in matter of Worship Discipline and Government so that the way and form that herein was pitch't upon and established by civil Sanction among us found alwayes some even of those who were truly pious and conscientious that did oppose and could not conform to it by which means it became a ball of continual strife and contention and through the violence of those in power an instrument for the silencing and suppressing of many that might have been of singular use and advantage to the Church and an occasion of unhappy separation Surely it is much to be wondred at and lamented that those first reformers anong us pious and learned well-meaning and well-deserving men should so far neglect the pattern contained in the Word and borrow and fetch so much of their platform from those from whom they had so justly and commendably receded which gave an adversary of the polity of the Church here too just cause to intitle his Book upon this subject Altare Damascenum Among other things wherein they imitated those of Rome was their childish Confirmation performed only by the hands of the Bishop The true use and right end of this ancient and laudable Rite being altogether neglected if not also unknown Whence it came to passe that the Congregations in this Nation were over-grown with ignorance and profanenesse consisting mostly of such as were the blemish of Religion professed here and a scandal and offence unto those that feared the Lord. And was it then well enough with us while things were so Do not and have not the Lords people seen and been for many years convinc't of the necessity of a Reformation in this particular And will you now say when an oportunity is afforded for the doing of it that there is no need of it and oppose the Ministers of Christ that desire and endeavour the redress of what 's amiss by the restauration of this ancient excellent and useful course and practise Surely such a carriage would be both your sin and your shame an injury to the Church and a grief to the Saints which you ought carefully to avoid and labour rather to chear their hearts strengthen their hands and occasion them to rejoyce in and blesse the Lord for your ready submission unto those that have the rule over you in this so great and necessary a part of their work Object 2. This is a course to be taken with children and not with those who are of riper years and now grown aged Solut. You may perhaps think so because Confirmation heretofore hath been so but wrongly made use of children for the most part being the object of it But that this was a meer abuse of it sufficiently appears by what hath been said already The Primitive Church admitted none hereunto as they ought not but such as were of competent years and come to understanding in the things of God the same as we have shewn was the practise of the Waldenses and is the judgment of the reformed Churches The truth is children are not capable hereof nor qualified for it but such only as are adult and come to some maturity and therefore whatever your years or age may be you ought not to be owned as full and compleat members till you come under confirmation you may not injoy the one if you will withdraw and exclude your selves from the other Such as being old men in years shall yet upon tryal be found to be children in understanding and Knowledg ought to be dealt withal as children in this regard viz. to be instructed in the principles of Religion and required to give an account of the same their age cannot exempt them from an indispensable duty neither ought they to think much of it nor be unwilling in a plain and familiar way to be taught those things the ignorance whereof is in them inexcusable and so great an evil that if persisted in and not prevented may not only endanger but prove the utter ruine of their pretious souls for ever Quam diu inquit Hyperius ex omni hominum genere juvenum virorum matronarum senum aliquos esse constat qui capita Doctrina Religionis tenentur ignoratione tam diu erunt omnis generis homines in scholâ Catechisticâ auditores ac discipuli As long as there are any sort of men youths men matrons old men that are ignorant of the heads of the Doctrine of Religion so long persons of all sizes shall be auditors or Catechumens and learners in the Catechetical School viz. In order to their admission unto confirmation to which such knowledg is pre-requisite So that ripenesse of years is so far from being a just plea for the exemption of any that it is necessarily required in persons to be Confirmed Object 3. We have been heretofore owned for full members and have injoyed the priviledge of such and why should we not be so owned still Solut. That you were so accounted of and dealt with proceeded from either the
brought to and tryed by the Touch-stone of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar 2 Tim 1.13 Index sui obliqui the standard of Truth that so what is found agreeable thereunto may be approved as sound it being the pattern of sound words And what appears dissonant therefrom may be rejected as reprobate silver and counterfeit coin Isa 8.20 2 Cor. 4.4 1 Tim. 6.3 4 forged by the Prince of darkness improving that dismal darkness wherewith the minds of men naturally are veiled and covered Discipline and Order ought to be scanned by those general rules in the Word that refer to it and by the example of the Apostles the best Interpreters whereof are the general consent of the Churches of Christ De Baptis cont Donat. l. 2. c. 7 according to Augustines rule Quod universa tenet Ecclesia nec conciliis institutum sed semper retentum est non nisi authoritate Apostolicâ traditum rectissimè creditur and the practice of those who next succeeded them The water being purer the nearer it is to the Spring and those who lived lest remote from them being presumed to be best acquainted with their manner of proceeding as having better opportunity then others to know their way in matter of Fact which is one of the principal uses to be made of the writings of the antients and for which they justly deserve our due esteem and diligent perusal As for the former of these viz. Doctrines those Worthies whom the Lord in those latter daies wherein Antichrist was to be consumed by the spirit of his mouth in the ministry of his servants was pleased to raise up and imploy for the rescue and release of captiv'd Truth and the refining of it from Antichristian mixtures by having recourse to the Word and examining those Doctrines that were commonly taught and received as the truths of God By this straight rule they through the assistance of the Spirit of truth soon came to see and seeing to discover the obliquity of them and by the blessing of the Lord made a happy progress to doctrinal reformation The more to be admired and the goodness of the Lord therein magnified if we consider what Anakims and Goliahs they had to contend withall in regard of the temporal power siding with and seconding them the stream of the multitudes violently running with them for all the world wondred after the Beast and in regard of the deep roo◠that those errours by reason of their long continuance Rev. 13.3 had taken in the mindes of men custom with them having the force of a Law Yet so clearly did the Lord enable them to discern the truth from errour and so wel-groundedly confident were they of the soundness of what they held and sandyness of what they oppugned that they feared not to grapple with the adversary notwithstanding all his advantages putting to flight the armies of the Aliens each encounter proving a conquest with their Rams-horns have they batterd and made such breaches in the wals of Jericho as shall never again be repaired yea to that height of skill and courage did they attain that like champions having beaten him from the Scriptures they durst challenge the adversary at his own Weapon and to assault him in that his supposed strong hold of antiquity which he had betaken himself unto for shelter A challenge not more boldly made as far as to 600. years after Christ the only time worth the name of Antiquity then wisely managed and stoutly maintained by that rare Jewel of his time Dr. Humphred in vitâ Iuelli so great is the truth and will prevail As for the things that concern Discipline and Order those choice Spirits might haply the lesse heed them as respecting only the beauty and wel-being of the Church having enough to do in dealing with those more weighty and necessary things whereupon the very being at least the soundness of it as to substantials did depend Hence it came to pass that so much rubbish still remained in our administrations after all the pains they had taken in purging so that though the languishing Church were well recovered in respect of the danger her vitals were in yet even to this day could she never attain unto her native colour and comliness A task which seems to belong unto us and which the Lord hath reserved for this period of time wherein the work of Reformation is to be carried on to greater perfection In order hereunto and as making way for it we have seen the Divine providence bringing strange things to pass such as we yet scarce looked for nor could conceive how they should be brought about What Mountains have been leveld and removed out of the way what an heap of humane inventions that had invaded the Worship Ordinances of Christ and tyrannical usurpations in the Discipline of the Church have been cast out and abolished though so riveted and of such continuance that for their pretended Right they could plead Prescription and Possession time out of mind This was the Lords doing and deservedly marvelous in our eyes Moreover what a Spirit of Prayer and Supplication hath the Lord poured out upon his people in reference to this thing How hath he set it on upon their hearts as the proper work of their day What enquiring hath there been after a right way discussing of what 's dubious and uncertain discoveries of what was dark and obscure and to what a height have the hopes and expectations of the Saints been raised of the accomplishment of what hath been foretold and promised concerning Sions recovery of her Greatnesse and Glory and her being made a praise in the earth All which call loudly upon us each in our places and according to what we have received to put to our helping hand and to afford our utmost assistance for the promoting of this blessed work and the rather because they are so few whose hearts have been made willing to set about and undertake it and the difficulties therein are so many and great partly through the multiplicity of corruptions that have been mingled with and even incorporated into Church-administrations not easily to be severed from them partly from the violence of such as stand for Consuetudo sine veritate vetustas Erroris est Cyprian Epist ad Pompeium §. 12. and strive to maintain them by arguments drawn from their pretended Antiquity though when they have done all they are found to be no other then old errours and from the prudential necessity of them in reference unto decency and order Whereunto may be added the pertinacious humour of the generality among us crying up their great Diana and eagerly opposing and frustrating what they can the endevours of those that would remove them and desire to reduce things to the Primitive pattern True Antiquity being through ignorance decryed by the multitude under the name of Novelty and what is but of yesterday and a later birth fondly imagined to be
they annexed it close to Baptism and they quickly introduced the Crossing and Chrism But from the beginning it was not so If any call to us for Scripture proof of the duty of this Confirmation 1. This Reverend Author hath here given him some 2. And some I have given in the aforesaid Treatise of Infant-Baptism pag. 120 c. But we must desire you to distinguish between the Name and the Thing 1. If your question be only of the Name 1. We will not quarrel about a word so you will but grant and practise the duty 2. And yet the name Confirmation is so fit and so antient and so generally used that we know no reason to lay it by at the groundless cavils of every excepter 2. If it be the Work it self that you question which part is it 1. That Infant covenanting by Parents will serve only for an Infant Church-state and Priviledges is past all question Otherwise an Atheist might be saved or at least have communion with the Church upon his Infant-title But it s past doubt that an infant-title is upon the parents faith for nothing is required beforehand but if he be the seed of a believer and this ceaseth when he comes to age if he add not the title of the adult which is personal faith or profession coram Ecclesiâ 2. And if the Adult must have a new title the Church must have notice of it before she can admit them to the Communion of the Adult for we judg not of things that have no manifestation 3. And the solemn personal covenanting with God or owning the Baptismal Covenant which is this very title I have in the place forecited proved from Scripture and it hath been the constant practice of the Church 4. And for the solemnization of it by Imposition of hands as you have here somewhat offered you for it from Scripture so the Church hath constantly used it which should not be a contemptible consideration in our eyes and if any scrupulous brother shall yeild to the Duty and refuse the Ceremony we shall make it no matter for a breach of Communion but allow him his liberty as he allows us ours If any say that this is commonly done already in that our children come to Church and by degrees make a profession of personal faith and also the very reception of the Eucharist itself is an actual profession I answer 1. As to the latter it is true But it is a profession connexed with such high priviledges that a precedent Profession is necessary to prove mens title to them As to the former If the profession he not solemn serious understanding explicite it will be next to none and unfit to attain its ends Some men in avoiding Forms do destroy the Substance of duties and make them meer Transitory Obscure Insignificant acts And by a dispâ—ting perversnesse they would reason us down to the very lowest degree as the profane would do about the substance of godliness and because an implicite and hardly-discernable Covenant or signification of consent may prove the truth of our Churches therefore in dayes of Liberty we must go no higher though experience tells us that many consent not as not understanding the thing they should have consented to God in Nature hath made the tongue to express the mind and yet some quarrel with us for calling them to this natural expression and if we aske them an account of their Faith and holiness or whether they are Christians or Church-members we are supposed to do them wrong because we take it not for granted or discern not their mind by their coming to Church or some more dumb and uncertain signes even when we see the common ignorance ungodliness and loosness of the world and multitudes maliciously opposing holiness Sure I am that the adult in the Apostles daies were called to publick profession of their Faith and Repentance even at the time of their baptizing if baptized at age and I doubt not but that will prove the continued necessity of such profession of the Adult though they were baptized in infancy upon another account The benefits that this Ordinance of Confirmation upon solemn personal profession is like to bring to the Church are very many and very great 1. It is like to be a great means to destroy the groundlesse security and false hopes of multitudes of the ungodly Now they trust to this that they are Christians and regenerate because they are baptized and come to Church with such like grounds but then they would be brought to see that more is necessary when their personal conversion faith repentance hope love are inquired after and they understand that an account must be solemnly given of them or els they shall remain visibly in the rank of the impenitent and unbelievers or of meer seekers after a Christian faith and when they see a Visible difference made by a publick Ordinance between Believing Penitent persons and other men this is like to do much to awaken them to look after a true converted state that they may be Confirmed And though some will but speak to avoid the shame that follows their abode in an unconfirmed state that so they may be taken to be Christians yet I should rejoice that Christianity may have such an advantage as may entice men generally to desire to seem converted men for while they are learning how to seem so they may meet with that which may teach them to be so in the mean time discouragements are removed and godliness it self by their profession honoured 2. It will do very much to satisfie the common scruples of Ministers and Churches about the qualifications of Communicants and end the differences about it 3. It may much tend to the agreement of the Presbyterians Congregationals Erastians and others about the quality of Church-members and general admission to the Lords Supper 4. If it calm not the Anabaptists yet it will answer their greatest objection which is That Adult Baptism layeth a most solemn obligation on men and without it most are brought to delude themselves by a confidence in their infant-baptism Whereas we shall shew them that we take a meer Infant-title to be insufficient for the Adult as well as they and that it ceaseth if personal faith be not added and that we are desirous as well as they that the fullest engagements be laid on the adult and that so great a work should be publickly and solemnly done that the obligation may be the greater and the tarnsitus into so desirable a condition may by the solemnity be made the more observable to all especially to the careless that are apt without such solemn discrimination to overlook it And so Confirmation will attain those ends which they mistakingly think rebaptizing must obtain Object But who be they that you would have Confirmed the truly converted only or those that profess so much or those that profess a common sort of faith Answ I have spoken to this in my
what 9 Eucharist why called the Communion 23 Examples of parents care in instructing 120 Excellency of the Scriptures 113 Excommunication respects the confirmed only 60 Exemplary conversation in Governors 116 F Faith and love the sum of Christianity 116 Familiarity in Catechizing 86 Fidelis who 23 Folly of â—iding ignorance 111 Force of examples good and bad 126 Free admittance to the confirmed 138 Frequency in catechizing 84 Fruit of discipline 124 Fruit of good education 143 Fruits of love 148 Fundamental truths to be taught 76 Fundamental truths few 79 Gen. 14.14 Expounded 119 Gods goodness to England 103 Gods presence efficacious 153 Gods goings in soules matter of his praise 165 Gospel preached here from the beginning 103 in Tiberius reign 104 Governours ought to further the fruit of ordinances 122 Governors to watch over the conversations of their family 124 Gravity to be in a catechist 90 Ground of profaneness among us 106 Ground of Christian love 151 H. Harmony in the exercise of confirmation 93 Heb. 6.2 Expounded 27 Heb. 12.2 Expounded 149 Hierom. Expounded 34 Hieroms condenscension 87 Hieroms counsel 118 Holiness of life requisite to confirmation 96.116 wherein it consisteth 96 Holiness press't upon the catechumens 116 Holiness fits Gods house 153 Honour of the Church 154 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corripere Erudire 91 Jehovah Shammah 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Ignorant and scandalous to be debard from communion 132 Ignorant aged to be dealt with as children 107 Imposition of hands the several kinds of it 2 Imposition of hands the way of reconciling penitents 6 Imposition of hands the gesture of prayer 2 Imposition of hands commendable 97 At first the only Rite in confirmation 98 Imposition of hands in different 98 Infanâ— confirmation a popish errour 46 Infant baptized and adult 2. distinct classes 54 Instances of debarring from communion 132 Instruction the duty of domestick governours 118 Joy of faithful ministers 130 Junilius 89 K Knowledg of fundamentals sufficient 94 Knowledg necessary to holiness 110 L Lâ—cedemonian law 125 Love the bond of christians 150 M Matter of the catechisme 76 Means ineffectual without a blessing 114 Method of catechisme 81 Mildness to be in a catechist 91 Milk for babes 77 Ministers to know the state of the people 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Mysteries of the sacraments concealed from catechumens 13 why so 14 N Names given in to be recorded 100 Near relation and affection between church-members 147 Noahs seven precepts 10 None to be exempted from profession 95 O Obligation of the confirmed 144 Obstruction of the reformation whence 102 Original sin 135 Oversight of the first reformers 105 P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 Parents care for frequenting ordinances 121 Parisiensis complaint 47 Passeover chief among the Jews 25 Pastors care 76 Pastors office 129 Penitents how reconciled 6 why by imposition of hands 60 Peoples preparedness an help to reformation 68 People to be convinâ—'t of their duty 69 1 Pet. 3.15 Expounded 162 Persons ought to offer themselves to confirmation 59 Popish chrysme in confirmation 44 Popish form of confirmation 45 Popish administrator in confirmation 45 Popish ceremonies in confirmation 49 Popish end of confirmation 48 Prayer obtains wisdom 114 Praise the way of glorifying God 164 Pride restrain'd confirmation to bishops 46.51 Private instruction usefull 76 Priviledg of beleevers children 24 Priviledg of the confirmed 93 Priviledg of christian parents 137 Priviledg of christian children 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profane are to be kept or cast out 97 Profession of faith necessary 94 Profession of faith to be publick 95 Profession without practice vain 115 Proselyâ—â— portae among the Jews 10 Purity the churches beauty 152 Q Qualification for church-members 48 Qualification of a catechist 74 Question and answer catechetical form 88 R Ready reception the peoples duty 72 Real conviction efficacious 158 Recovery of confirmation our duty 71 Reformation received here soon 104 Refusal of reformation no small sin 107 Refusers of instruction uncapable of communion 102 Register useful 99 Religious children a joy to parents 135 Religious servants a joy to their masters 136 Reproofs by catechists necessary 91 S Sanctifying the sabbath charged on governours 121 Satisfaction to ministers by confirmation 131 Satisfaction from persons requisite 152 Seal of the Lord 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were 11 Seeking after knowledg a great duty 112 Self-conceit dangerous 157 Semblance of confirmation in the reformed churches 41 Shame a mean to personal reformation 158 Solemn engagements 146 Steps to full membership 5. 11 Study of the scriptures the way to wisdom 113 Submission to confirmation peoples duty 100 Sum of fundamentals 79 Symbolum magnum 80 Sions enlargement her childrens joy 148 T 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Thankfulness to God due from the confirmed 141 2 Thes 3.14 Expounded 159 U Unction in baptisme 2. fold 7 Unction a Sacrament in a large sense 19 Unworthy not to be admitted to the Lords supper 101 Unworthy to be excluded from communion 154 W. Waiting at wisdoms gate the way to knowledg 112 Woldenses testimony for confirmation 37 Word a perfect rule 70 ERRATA In M. Hughes Epistle p. 1. l. 22. for watching r walking In M. Baxters Epistle p. 1. l. 4. for printed r. perceived Pag. 13 adumbrare read adumbratè p. 14. there r. these p. 15. perfectus r. perfectes p. 20. assecultus r. assecutus p. 21. nequa r neque p. 21. data r data est p. 22. referter r refertur p. 28 positions r expositions p. 30 Scrinian r Scrinia p. 33. Ridus r Fidus p. 34. invise renter r inviserentur p. 24. to be lamented quodque r quoque p. 37. opara r. opera p. 39. reputatem r reputatum p. 44 to testifie r. do testifie p. 48. multi r multo p. 48 quam r quum p. 58. by the Lord r for the Lord p. 77. pâ—â—cht r pitcht upon p. 81. fittest r fit Test p. 82 lost r was lost p. 89 instructed r intrusted p. 108 add be p. 110 imports r in part p. 12â— libris r liberis p. 131 puor r pudor p. 132 vouchsafed r vouched p. 144. how r how much Confirmatio Rediviva OR An EXERCITATION UPON CONFIRMATION SEeing that Confirmation the subject of this following discourse fals and is comprehended under one acception of Imposition of hands and in that sense as the words are Synonimous so is the thing signified by both the same being called Confirmation from the Effect and end and Imposition of hands from the Rite and gesture therein used and observed whence it comes to passe that in the writings of the Ancients the same thing is expressed and often to be understood by both these Terms I think it requisite to premise a few things briefly concerning the Nature and Use or End of this Ceremony Imposition of hands was Simplicissimus ritus a most Simple rite made use of under both the Old and New Testament
Altar Damase being none other then gestus orant is vel bene dicentis Rivet in Gen. exercit 48. §. ul quo manu imposit â persona indicatur pro quâ preces benedictiones funduntur ut impetretur gratia The gesture of him that prayed or blessed whereby the hand being laid on the person for whom prayers or blessings were poured forth was pointed out De Baptis cont Donatist lib. 3. cap. 16. Nihil aliud est inquit Augustin nisi-oratio super hominem It is none other saith Augustine then prayer over a man And it is divided by some into these four species Curatoriam Consecratoriam Confirmatoriam Reconsiliatoriam But the several kinds according to the various ends and uses of it may be collected and will best appear from those places of Scripture wherein we find mention to be made of it And upon enquiry we shall find that it was made use of 1. In the Old Testament and that upon sundry occasions 1. In Benediction or blessing of persons So the Patriarch Jacob in blessing the sons of Joseph laid his hands upon their heads as Gen. 48.14 Pelarg. in loc 15 symbolum erat gratiae coelestis quae ceu largissima manu a deo conferebatur in pios It was a sign of coelestial grace which as it were with a most bountiful hand was conferred upon the godly 2. In Consecration and Designation of persons called to holy Functions So Num. 8.10 thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites They were by this sign to put the charge and service of the Church upon the Levites Ainsworth in loc and to Consecrate them unto God in their name So also was Joshua Ordained by Moses to succeed him in his government as Numb 27.18 The Lord said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit and lay thine hand upon him together wherewith probable it is that he received a greater measure of the Spirit fitting him for that high office whereunto he was called as those words do seem to imply Deut. 34.9 Joshua the son of Nun was full of the spirit of wisdom for Moses had laid his hands upon him Pelarg. in loc Majore auctus est Sapientae Spiritu plus quà m anteà animatus ob intervonientem manuum impositionem quae non in ne fuit gratiae coelests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was inriched with a larger Spirit of wisdom and more animated then before for or by the intervention of Imposition of hands which was no empty Symbol of celestial Grace 3. In Oblation or offering up of their sacrifices Levit. 8.14 He brought the bullock for the sin-offering and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering the like is said of the Levites Num. 18.12 Professi eoritu se peccatis renunciantes Pelarg. in loc deonerare illa in Christum factum pro nobis peccatum Professing by that rite that renouncing their sins they did lay the burden of them upon Christ that was made sin for us according to that in Levit. 16.21 4. In bearing Witnesse as Levit. 24.14 Bring forth him that hath cursed without the camp and let all that heard him lay their hands upon his head and let all the Congregation stone him Willet in loc to signifie the truth of their testimony using also a kind of Imprecation that his sin might light upon his head 2. It was made use of also under the New Testament and that 1. In Benediction or blessing as Mar. 10.16 He took the young children up in his arms put his hands upon them Cartwright Harmon and blessed them Vt impositione manuum precatione ad Deum pro illis bona reportarent Deum pro illis precando gratiam dona coelestia in illos contulit That by Imposition of hands and prayer to God for them they might obtain good things by praying to God for them he conferred grace and heavenly gifts upon them 2. In curing diseases and healing the sick Mar. 6.5 and he could do no mighty work there save that he laid his hands on a few sick folks and healed them which is one of the signs promised to follow those that should believe in the name of Christ Mark 16.18 they shall lay their hands on the siâ—k and they shall recover And thus accordingly did Paul cure of his feaver the father of Publius Acts 28.8 3. In ordination or setting persons apart unto Ecclesiastical offices Thus was Timothy Ordained by laying on of the hands of the Presbytery 1 Tim. 4.14 neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the Presbytery Pisrat Cornel lapid in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Donum facultatem munus dâ—cendi verbum Dei The gift i.e. power the office of Preaching the word of God which the Lord was graciously pleased to call him unto and furnish him for Thus also the apostle giving him a charge to be careful and circumspect whom he admitted to office he so expresseth himself 1 Tim. 5.22 Lay hands suddenly on no man neither be partaker of other mens sins Impositio manuum Ordinationem significat Calv. in loc prohibet enim ne quem minùs adhuc probatum nimiâ facilitate admittat Imposition of hands signifies Ordination for he forbids him too easily to admit any one that is not sufficiently proved So Acts 13.3 and when they had fasted and prayed and layd their hands on them they sent them away Unless we understand this place seeing these were in office before of their solemn mission about that special work which the Holy Ghost had designed them unto Nam solenne hoc Ordinarium fuit Judaeis Cav in loc ut quoties aliquem Deo commendarent manus imponeâ—ent For this was usual and ordinary among the Jews that as often as they would commend any one to God they would lay on hands 4. In Confirmation and prayer for the establishment of such in the faith as had made a publick confession of the same for the satifaction of the Church whereof mention is made Heb. 6.1 which Scripture that in the judgment of Expositors it containes and intends this thing we shall come in due place to shew 5. To all which we may add one case more wherein after the Apostles times this rite of Imposition of hands was practised in the Church viz. In the reconciling of penitents and receiving such into the Church as had been baptized by heriticks Gregor Epist lib. 9. cap. 61. Ab antiquâ Patrum institutions didicimus ut quilibet qui apud heresim in nomine Trinitatis Baptizantur cum ad sanctam Ecclesiam redeunt aut unctione Chrysmatis aut impositione manus aut solâ professione fidei ad sinum matris Ecclesiae revocentur We have learned from an
upon them as may be a sufficient ground to the Church for their proceeding in the admission of them to the actual enjoyment of that and all other priviledges as full members which is the thing that is done in Confirmation And as this is a Laudable and necessary course to be taken for the right admission of persons unto full membership so doth it appear to have been the practice of the Church of Christ in all ages though corruptions have invaded this as well as other usages yea so overgrown it as to the true Primitive Notion Nature and End or Use of it it hath lain hid and been unknown for many Centuries of years together and to have some probable ground in the Scripture both which I shall endeavour in some measure to make good 1. A probable ground hereof in the Scripture we have in Heb. 6.2 of the Doctrine of Baptisms and laying on of hands Where this is made one of the Principles of the Doctrine of Christ viz. The Doctrine of laying on of hands Where first its place is to be observed viz. next after Baptism being as it were an Appendix thereof for the most part immediately following it in such adult as were baptized and the next priviledge of the Church that such did enjoy as had been baptized in infancy 2. I find it by the best Interpreters usually understood of one or more of three particulars that Imposition of hands had relation unto 1. Of the Extraordinary gifts of the Holy Ghost which were conferred at first upon many new converts by the laying on of the hands of the Apostles whereof mention is made in the book of the Acts. Act. 8.17 c. 2. Of the Officers of the Church who were Ordained and set apart unto their offices by prayer and Imposition of hands Thus Paraeus Initiatis erat doctrina de donis Spiritualibus Ministerio Ecclesiae In Heb. 6.1 It was an Initial Doctrine concerning Spiritual gifts and the ministry of the Church In Bell. Enerv. Per Impositionem manuum inquit Amesius ministerium totum intelligitur By Imposition of hands is meant the whole Ministry 3. Of the Confirmation of such as had been baptized who before the Church made a profession of their Faith the adult before Baptism In loc the infant baptized before Confirmation So Piscator understands those words of the time when those other named Fundamentals were publickly professed viz. at baptism by such as were baptized being adult and at their Confirmation by such as had been baptized in their infancy Paraeus also mentions this as by some thought to be the meaning of this place Beza conceives these words to contain in them the heads of the Catechism which was wont to be delivered and taught unto those that were to be Baptized or Confirmed Impositio manuum inquit Rivetus cujus mentio fit In Cont. tom 2 Heb. 6.2 Referenda est ad solennem Baptizatorum benedictionem quae a pastoribus solebat fieri eos in Christianismi vocatione confirmantibus Imposition of hands whereof mention is made Heb. 6.2 is to be referred unto the solemn benediction of the baptized which was used to be performed by the Pastours confirming them in the calling of Christianity So also the Doctors of Leyden In Synop. disp 47. Referter impositio manuum Heb. 6.2 ad curam illam Ecclesiae priscae quâ pueri eruditi in Doctrinâ Catecheticâ priusquam admitterentur ad coenae participationem Ecelesiae sistebantur de fide suâ responsuri precibus deo commendabantur adjecto ritu manuum impositionis qui gestus erat orantium benedicentium Imposition of hands spoken of Heb. 6.2 is referr'd unto that care of the ancient Church whereby children that were instructed in the Doctrine of Catechism before they were admitted to the Participation of the Lords Supper were presented to the Church to give an account of their Faith and were by Prayer commended unto God to which was added the rite of Imposition of hands being the gesture of such as Pray and Bless In loc Anselme thus expounds it Impositionis manuum nempe Epilcoporum in Confirmatione neophytorum Of Imposition of hands to wit of the Bishops in the Confirmation of young converts Calvin also gives this only as the chief thing intended by the Apostle in this place from whence he draws this remarkable inference wherein he plainly declares his apprehensions concerning the Original and Antiquity of this Practise in the Church of Christ Hic unus locus inquit abunde testatur hujus ceremoniae Originem fluxisse ab Apostolis quae tamen posteà in superstitionem versa fuit ut mundus semper ferè ab optimis institutis ad corruptelas degenerat quam ob rem hodiè retinenda pura institutio est Superstitio autem corrigenda This one Place saith he doth abundantly testifie that the Original of this Ceremony did flow from the Apostles which yet afterward was turned into a Superstition as the world almost alwayes doth from the best Institutions degenerate into corruptions Wherefore to this day the Pure Institution ought to be retained but the Superstition to be corrected Here then we see that in the Judgement of this excellent and incomparable man Imposition of hands for the Confirmation of such as had been baptized is of no lesse then Apostolical Institution and of no later date which ought still to be practised in the Churches of Christ To which add Hyperius qui intelligit Heb. 6.2 de impositione manuum quae fiebat in Confirmatione eorum qui jam erant Baptizati rectè instituti ut acciperent Spiritum sanctum de Ordinatione He understands Heb. 6.2 of Imposition of hands which was made use of both in the Corfirmation of those that had been baptized and rightly instructed that they might receive the Holy Ghost And of Ordination Illyricus also in Heb. 6.2 Credo inquit etiam sic esse in Primitivâ Ecclesiâ tyrones ex Catechumenis transferre inter maturiores auditores ut jam eis fas esset communicare tanquam dijadicatis probatis I believe saith he that so it was in the Primitive Church to transfer young ones from the Catechumens among the more mature Auditors that now it might be lawful for them to Communicate as having been tryed and approved I shall close the positions of this Text with that of the learned and godly Mr. Deering in his Lectures upon part of this Epistle which is full to our purpose Imposition of hands saith he was a solemn Ceremony used with Prayer in which it was declared that the parties were accepted of God into his Church according to the faith of Christ which they then professed This which this day ought to be practised as a thing very profitable in the Church of God is miserably defaced by the Papists for where it was in the Church of God an use that Christian children should be taught the Principles of Faith which when
them the Word being a compleat perfect Rule as well for the agenda as the credenda of a Christian in so much as what action soever cannot be just fled hereby is no lesse then sin to the doer of it Rom. 14. 24 This then in the first place should be indeavoured by those in the Ministry viz. That the people under their charge may be informed of and fully satisfied in the warrantableness of this practice yea how requisite and necessary to the rectifying of what is amisse and the right management of the affairs of the Church that so they may admit of and give entertainment to it in such a manner as they ought and a ground may be laid whereupon they might cheerfully and cordially conform thereunto One thus gained and prevaild with to imbrace any truth or submit to any duty is to be preferred before many that seem so to do either for fear of displeasing or to follow the stream or out of the favour they bear to and high esteem they have of those that are seto ver them 2. In exhorting the people to their duty of submitting readily and willingly unto this course for their admission unto full Church-membership Though it may seem a novelty Impositio manuum ceremonia suit magno quondam in honore habits Hyper opus de Cateches as being a thing that hath been unknown to the later ages as to its proper use and end yet hath it the warrant of the best antiquity and appears to have been the practise of the purest times which is the fairest example and fittest pattern for our imitation The businesse that lyes before us and we are ingaged in to which both ministers and people ought to contribute the utmost of their assistance is the work of Reformation the recovery of the Church from that low and languishing condition that prevailing Antichristianism had cast her into unto a sound constitution and her Primitive beauty for the accomplishment whereof as what is noxious and detrimental having been introduced in the declining and darker times is to be removed so should that be restored again which in her first and most flourishing state she did injoy but since by the negligence of some and the iniquity of others she hath lost and been deprived of One particular whereof is Confirmation Quòd Impositio manuum inquit Hyperius negligatur Ibidem arbitror non vacare cos culpâ quibus incumbit res Ecclesiarum ordinare That Imposition of hands is neglected I conceive is not altogether without their fault upon whom it lies to order the affairs of the Churches The smoke ascending out of the bottomless pit had for some fore-pass'd ages overclouded and greatly eclipsed the glorious light of Gospel-truth and dismal darkness had covered and overspread the whole heaven almost of the Christian world At what time it s no marvel if the Church hath been stript and spoiled of much of her costly and comly rayment and attire t was in the night season that the Church received so much wrong as she complains of The watchmen saith she that went about the City found me Cant. 5.7 Impreatores pontifiecs Epis Brightman they smote me they wounded me the keepers of my wall took away my veil from me But seeing that the Gospel through the goodnesse of the Lord hath begun to recover its light and in so great a measure hath broken forth in the brightnesse and glory of it so that now the clouds and darkness are dispel'd and vanish before this rising Sun is it not meet for yea the duty of all the sons of Sion to endeayour by diligent search and inquiry the regaining of what hath been lost and the investing and decking of the Church again with her former Jewels and Ornaments whereof Confirmation rightly made use of is not the least and which wil add not a little to the Churches Splendor and beauty Ibidem Meritò inquit Hyperius isthaec in omnibus Ecclesiis fideliter proponeretur religiose usurparetur Deservedly would this be both faithfully set forth and religiously made use of in all the Churches Being therefore recovered and recommended to future practice what welcome entertainment and willing submission should it finde from all those that wish well to Sion and do heartily desire the prosperity thereof Have we been the Lords remembrancers earnestly beseeching him to have mercy upon Sion and to make Jerusalem a praise in the earth Have we had compassion on and taken pleasure in the stones and favoured even the dust thereof And hath the Lord graciously inclined his ear and had respect unto the prayer of the destitute and not despised their prayer Is he arisen and doth he begin to appear in his glory for the raising of his Church out of her ruins And hath he caused it to be proclaimed that whoever is willing should go up and build the house of the Lord and given his people not only liberty but incouragement so to do And shall we now be slack and withhold our hand and discourage the builders by our backwardnefs and untowardness Shall we chuse rather to abide still in Babylon with the Potters then to be imployed with our Ezra's in re-edifying the Temple and setting up of the worship of our God in its purity Far be this from any of us that professe his name Rather let us blesse the Lord as there is cause that we live to see this day and that he honours us with such an oportunity of furthering so blessed a work and let it not be undervalued and overslipt Let us readily and rejoycingly put our shoulders to the work and make it a matter of great exultation to see the Foundation of the Churches Reformation laid and so good a progress made in its long desired restauration 3. In considering of and resolving upon some meet way for the preparing and fitting of persons unto Confirmation The thing is not trivial but of very great weight and concernment as that whereby persons are admitted unto full membership and so consequently that whereupon the right constitution of the Churches of Christ doth much depend and therefore not to be made use of slightly and as a meer formality as too too long it hath been but with due deliberation and all diligent circumspection Such therefore as have been baptized in infancy ought in order hereunto to be carefully educated in the Nurture and admonition of the Lord Ephes 6.4 i. e. In Doctrinâ Christianâ piis commonefactionibus ad officia pietatis Piscst In things necessary to be known and practised by persons professing Christianity To which end the excellent and useful duty of Catechizing was religiously observed in the Primitive times of the Church wherein a peculiar officer was appointed a meet order prescribed and a great assiduity discovered for the through and right management of so weighty a husiness In great and numerous Congregations the distinct office of a Catechist would be
among whom as it was required of the Competentes that they should give in their names so the custome was to register or record them Meritò imprimis vetus servaretur institutum Ecclesiarum de inscribendis eorum nomÃnibus qui Baptizantur Hyper Opuse cap. de Catech. Do not these places sound somewhat this way Psa 69.28 See Calvin See Ainsworths Notes also Isa 4.3 Pachymerus in Paraphrasi in Dionys Areopagit Speaking of recording the names of those that were to be Baptized In Sacris tabulis ads hunc autem existimo esse librum viventium De Eccles Hierarch l. 2. Epist 155. Deservedly should the old order and appointment of the Churches be kept concerning the writing down of the names of such as are Baptized who then also usually were confirmed This is evident from the Epistle of Augustine written to Martianus a Catechumen which he shutteth up with these words Tua mereri Scripta desidero te nomen dedisse inter Competentes vel daturum esse jamjamque cognoscere I do desire to obtain some lines from thee and now to know that thou hast given in or wilt give in thy name among the Competentes And let this suffice to be spoken concerning the duty of Ministers for the reducing of Confirmation 2. As for the people their duty lyeth in such particulars as these 1. To be willing that Ministers should take this course and readily and willingly to submit unto it without murmuring or opposition for as it is required of and belongs unto the one to take heed unto Acts 20.28 and govern the flock committed to their charge Heb. 13.17 and over which the Holy Ghost hath made them Overseers So are the other injoyned chearfully to yeild obedience to them in the Lord and to be guided by them Your frowardnesse and refusal will both displease the Lord and hinder the Work as also discourage your Guids and be prejudicial to your own Souls For if you shall cause those to grieve and grone under the burden whom you ought rather to chear in their work by your ready subjection certainly t will be unprofitbble for you They may not they dare not admit you unto full membership without satisfaction given and till upon tryal you have approved your selves to be competently at least qualified for it Their fidelity to Christ and his Church who hath instructed them as his Stewards with the administration of his Ordinances which they ought to preserve pure and not to prostitute them to the unworthy that would pollute them calls for and necessitates them to care in this particular So that it would be no lesse then sinful neglect of duty in them to administer and dangerous presumption in you to adventure upon the participation of such ordinances without due tryal made of your fitness on their part and just satisfaction therein given on your Nefas esse ducemus Hyper. Opuse cap. de Catech. quenquam ad cenam accedere Dominicam qui exigi reperi à se elementa Religionis agrè feret Quae malum dementia velle sacrosanctis mysteriis interesse ut Christianum decer uti intereà autem nec fidem Christianam profiteri neque de recio usu Sacramentorum recitare quicquam posse We shall account it an heinous thing for any one to come unto the Lords Supper who will not endure that the Principles of Religion be required of and repeated by him What mischief what madnesse is it to desire to be present at those Sacred Mysteries and as a Christian ought to make use of them and in the mean time not to professe the Christian Faith nor be able to recite any thing of the right use of the Sacraments And do not they deserve exclusion yea in a sort exclude and render themselves uncapable of communion that shall wilfully refuse to submit unto instruction and the orderly way of admission Ibidem Equidem inquit Hyperius non dubitarem uno verbo edicere si quis cum Doctrinâ Catechisticâ nihil put at sibi commune esse hunc perinde facere at que si se non esse Christianum cum Christianismo nihil habere velle negotii testificaretur Verily saith he I should not doubt roundly to pronounce That if any one thinks he hath nothing to do with the Doctrine of the Catechism it s all one as if he should declare himself not to be a Christian and that he will have nothing to do with Christianity We should let the people know saith Mr. Baxter that we take their refusal of examination Gild. Salvian 〈◊〉 p. 215 for a refusal of Church-membership and exclusion of themselves Can the Work of Reformation be carried on prosperously and as it ought or the Ordinances comfortably and with benefit be injoyed unlesse this course be taken Truly I suppose that if it were duly looked into this would be found to be the principal thing through the neglect whereof the work hath been hitherto obstructed so that the desires and endeavours of the Lords people have been thus far in a great measure frustrate and fruitless And will you the people still continue to lay this rub in the way or oppose such as shall labour to remove it Believe it in so doing as your losse would be great in depriving your selves of what otherwise you might injoy so your sin would not be small in setting your selves against that which the Lord in his Word requires and calls for the Saints have now a long time earnestly desired and prayed for and more then ordinary providences have made way for and given you an oportunity to promote and further Object But you will haply say Were not things well enough before when among us no such course was taken or so much as thought upon and therefore what need this alteration and the introducing of a practise into the Church unknown as to this use of it to our predecessors Solut. 10. Surely we should be inexcuseably ungrateful and injurious unto the Divine goodnesse should we not with all thankfulness acknowledge the choice and singular benefits and priviledge bestowed on and enjoyed by the unworthy people of this Island above what hath been vouchsafed to most if not to any other Nation The Lord for ever blessed be his Name and magnified be the exceeding riches of his Grace hath ever looked toward us with an eye of special favour and respect Insomuch that in the very first publication of the glad tidings of the Gospel and as soon as ever it began to go out into all the World the gracious providence of God took order that the sound of it should reach unto and be heard in this remote corner thereof De Pinord Eccles Britâ— 1. à primo exortu Evangelâ—i inquit venerabilis Vsserius suscepisse Britannos Christi fidem Gildae verba satis indicant The words of Gildas do sufficiently declare that from the very first rising of the Gospel the Britains received the Faith of
example then your words Of so much concernment is the example of superiours in families which therefore cals for their special care And thus having laid down the duty both of Ministers and people for the recovery of Confirmation I shall add some Arguments to stir them both up to do accordingly drawn from the consideration of the great Utility that will hereof insue And that 1. To Ministers themselves to whom it will be of no small advantage For by this means 1. They will come to be better acquainted with and have more through and particular knowledg both of their people and their condition each one coming under their Cognizance and being personally dealt withal by them As a prudent and provident housholder is diligent to know the state or faces of his flocks taking particular notice of them Pro. 27.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carrwright Quanto magis cavendum est iis qui ovibus Christi precioso ipsius sanguine redemptis praeficiuntur How much more ought their care to be that are intrusted with and set over the sheep of Christ which he hath redeemed with his precious blood Being constituted by Christ to be the shepherds of his people they ought herein to imitate him the chief Shepherd of our Souls who knoweth his sheep and calleth them by name Joh. 10.3 14 Herein lyeth the Office of Pastours so to have particular knowledg of those committed to them that they may approve themselves to God Work-men that need not be ashamed 2 Tim 2.15 rightly dividing the Word of truth giving to each his portion in due season Luke 12.42 For some need instruction others admonition one correction another consolation the weak must be strengthned the sick and diseased healed the broken bound up the lost sought Ezer 34.4 and those that were driven away must be brought back again Every one should be carefully looked after and provided for according to what his particular condition doth require that so they may as they ought take heed to all the flock over which the Holy Ghost hath made them overseers as those that must give an account of them and blessed is that servant and shepherd whom his Lord when he cometh shall find so doing 1 Pet. 5.4 For when the chief Shepherd shall appear Mar. 25.21 they shall receive a crown of Glory that fadeth not away and having been faithful over a few things shall be made rulers over many thing and shall enter into the joy of their Lord. 2. Great will be the comfort and incouragement in their work that will follow hereupon When they shall behold and have experience of the proficiency of those who are committed to their care and so see the fruit of their labours and that they have not run nor spent their strength in vain which to such as are faithful who have minded not their own but the things of Jesus Christ and sought not their own gain and outward advantage but the winning of souls to Christ and fruit that might redound to their account at the great day of Christs appearing is of all other the most refreshing and matter of great joy 3 Joh. 4 Affluentiam elecorum Silvancorum Muscul in loc This is that which will much satisfie them to see as t is said of Christ Isa 53.11 the travel of their soul the work of the Lord to prosper in their hand children whom they have begotten to God through the Gospel of whom they have travelled in birth till Christ hath been formed in them They will remember no more or if they do they will remember with gladness the pain and travel that they have been at for joy that they have been instrumentl of their new birth and bringing them into the Kingdom of God How frequent is the Apostle Paul in manifesting the great comfort he took in those who had been by his ministry brought to the knowledge and obedience of Christ My brethren saith he Phil. 4.1 dearly beloved and longed for my joy and crown Again What is our hope or joy or crown of rejoycing are not even Je for ye are our glory and joy Yet again I Thes 3.9 What thanks can we render unto God again for you for all the joy wherewith we joy for your sakes before our God And of how great advantage will Confirmation be to this joy of faithful instructers wherein a Specimen is given and discovery made of the success of their labours 3. They will be much quieted and facilitated through the satisfaction hence accrewing concerning the persons to be admitted in the administration of the Lords Supper the principal thing about which there hath been and still is so great a noise among us wherein we have had experience of neither few nor small difficulties and differences among those who have desired and endeavoured a right regulation of it That it is not Common for all comers to feed upon and challenge a right unto because in a fort they profess Christianity is the judgment after much search and inquiry into the Scriptures of most pious and conscientious Divines both in this Nation and also in the Reformed Churches abroad who are fully convinced from the word and thus far unanimously agree That both the ignorant and scandalous are unqualified for and therefore ought to be debarred from the participation of this Ordinance And that this was also both the opinion and practise of the Ancients is very evident in their writings Justine Martyr who lived about the year 150 after Christ speaking of the manner how the duties of publick worship were performed by Christians in his time in their Assemblies among other things acquaints us with the qualifications required in such as were admitted unto the Lords Supper Apolog. 2. Hoc alimentum inquit apud nos vocatur Eucharistia ad quod nemo admittitur nisi qui credit veram esse nostram Doctrinam ablutus regenerationis lavacrâ— in remissionem peccatorum sic vivens ut Christus docuit This food is with us called the Eucharist unto which no man is admitted but only he that believes our Doctrine to be true being washed in the laver of regeneration for the remission of sins and living so as Christ hath taught us Cyprian also who lived about 250 years after Christ presseth much to caution this way and being demanded concerning a Stage-player whether he might communicate he thus answers Epistâ—ad Euchratium Num. 61. Puto nec Majestati Divinae nec Evangelicae disciplina congruere ut puor honor Ecclesiae tam turpi infami contagione soedetur I think saith he that t is agreeable neither with the Divine Majesty nor Evangelical Discipline that the holinesse and honour of the Church should be defiled with so filthy and infamous a contagion Which place saith Goulart In Notis meets with those who admit unto the holy Communion without distinction such as are impure and impious Chrysostome who lived ann 400 after
Christ is large upon this Theam pressing it upon Ministers as their duty to look to it that no unworthy person be admitted to Communicate at the Lords table Adeat nullus crudelis c. Let no one come In Mat. 26. Homil. 83 saith he that is cruel unmerciful impure by any means I speak this to you that Communicate as well as to you that administer the Ordinance No small punishment hangs over your heads if you permit any to partake of this Table whom you know to live in any sin or wickednesse Therefore if a Captain if the Consul himself if he that wears the Diadem come unworthily restrain and hinder him thou hast greater power then he what pardon can he obtain for such a contempt that shall suffer those that are polluted with sin debauch't persons to come The Lord would adorn you with so great honour Jer. 15.12 that you might most diligently discern these things Therefore let us plainly put back whomsoever we see to come unworthily Let no one Communicate unlesse he be of the number of the Disciples Even this multitude is the body of Christ wherefore thou who dost administer these mysteries must take heed that thou provoke not the Lord in not purging this body lest thou give a sharp sword in stead of meat But if any shall through ignorance come to the Table fear not to reject him fear God not man but if thou dare not to repel him tell me I will not permit these to be done I will rather give my life then the Lords body to any unworthily I will rather suffer my own blood to be spilt then tender that most sacred blood to any but the worthy Thus that resolute and holy Bishop And that those of the Reformed Religion abroad are of the same minde t were easie for the proof hereof to produce many pregnant testimonies A difference then is to be put between persons professing themselves Christians in reference to this Ordinance which ought not to be administred promiscuously to all but to such only as are qualified for it viz. having a competent knowledg in the principal and necessary Doctrins of Christianity and this accompanied with a conversation not contradictory and inconsistent but in some measure suitable thereunto Of both which an account is required and solemn publick profession made to satisfaction by such as are admitted unto Confirmation So that by this means the stewards intrusted with the dispensation of these mysteries may with freedom and comfort proceed in their work having sufficient warrant so to do as seeing the persons upon due trial approving themselves to be such to whom according to the rule they do belong 2. To parents and masters that have the charge of others committed to them the comfort redounding from hence will be great especially 1. To see the fruit and successe of their care and industry for the Religious education of those under their charge through the blessing of the Lord who hath graciously answered their prayrs and expectations in the main thing that they have desired in their behalf Their children had their being from them but withall a sinful being Original guilt being derived and transmitted to them and an universal pravity and corruption of their whole nature as an hereditary disease or leprosie Cen. 5.3 For fathers as Adam the father of us all beget children in their own image and after their own likenesse And all may say as doth the Prophet David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Now for parents to be instrumental for the Regeneration and new birth of their children wherein being freed from their former misery they are made new creatures and do bear the image of the heavenly and second Adam as before they did bear the image of the first earthly This must needs be matter of very great joy to such as are gracious of whom in this regard the words of Solomon are verified Pro. 23.24 25 The father saith he of the righteous shall greatly rejoyce and he that begetteth a wise child shall have joy of him Thy father and thy mother shall be glad and she that bare thee shall rejoyce Not that they are born such by nature but made such by Grace Cartw. in loc Vnde qui liberos it a erudierunt a teneris instituerunt ut cooperatione Spiritus Dei regeniti sint non immerito etiam regeneratorum parentes censeri appellari possint Whence those that have so trained up and instructed their children from their tender age that through the co-operation of the Spirit of God they be regenerate may not undeservedly be accounted and called the parents of the regenerate And so likewise the masters of such servants as are Religious and fear the Lord having been good proficients in the School of their families cannot but greatly rejoyce hereat and look on and account them as in the rank even of children Pro. 17.2 For a wise servant saith Solomon shall have rule over a son that causeth shame and shall have part of the inheritance among the brethren So dear will godlinesse make even servants to be to their godly Masters whose hearts they do greatly chear Such a servant was Eleezer to Abraham a servant born and bred in his house and one of his Catechumens of whose godlinesse as the trust reposed in him by his Master is an apparent argument so is his carriage a clear evidence and demonstration thereof when he was sent and imployed about that weighty businesse of choosing a wife for his only son Isaac Gen. 24.2 for in likelyhood this servant In Loc. saith Ainsworth was his steward Eleezer Haud dubiè erat inquiâ— Paraus Gen. 15.2 3 without doubt it was the same This servant was so dear to Paraeus Mat. 8.5 6 Luk. 7.1 Eâ—as Paraphras and beloved and respected by Abraham that he had thoughts before he received the promise of Isaac of making him or at least his son his heir Of such esteem was the Centurions servant unto him Qui non aestimavit eum ex conditione sed ex fide sinceritate morum He had respect unto his faith and uprightnesse of life not to his condition and therefore he sends the Elders of the Jews to Jesus yea after comes himself earnestly beseeching him to cure him being sick Thus godly parents and Masters cannot but have great joy to see their children and servants whom they have been careful to educate and train up in the knowledg and fear of the Lord to be such and so that their labour hath not been in vain Whereof in Coufirmation they have a solemn and ample testimony from the account which they give both of their faith and manner of life for the satisfaction of the Church 2. To see those who are so neerly related unto them to be upon tryal approved owned and admitted as compleat Members into the Church to the injoyment of
stood ingaged for them and the satisfactory account given of their conversations And thus the comfort to godly parents from hence cannot but be very great 3. No less benefit will hence redound unto the persons themselves that are confirmed For 1. It cannot but much affect their hearts with love thankfulness unto the Lord that so much care hath been taken of them in their minority that he hath been pleas'd to second with his blessing the pains of those under whose charge they have been in their pious education now vouchsafes to bestow upon them so great such choice priviledges It is no small mercy to be born within the bosom of the Church to descend from such parents are as members of the same The Question being propounded Rom. 3.1 2 What advantage hath the Jew and what profit is there of Circumcision 'T is answered Phil. 3.5 Much every way to come of the stock of Israel to be an Hebrew of the Hebrews when it is not made the matter of our glorying nor proves an impediment being refted in to keep us from Christ because to them pertaineth the Adoption Rom. 9.4 and the Glory and the Covenant and the Promises Which are applicable to the children of Christian parents under the Gospel who are therefore to look upon them as the Lords and enjoyned to take care of them accordingly Now for children in that dangerous and unhappy age of their childhood and youth wherein they were apt through their head strong lusts so many wayes to miscarry to be under such tutors and governours as had alwayes a watchful eye over them ready to check their folly and wanton humours as soon as they began to discover themselves and to nip those shrewd weeds in the very bud who were also ever and anon instilling wholesome principles and holy precepts into them therewithal to season the vessel of their tender hearts and were moreover patterns and examples to them in their conversations of the things they taught them what abundant cause will they have to blesse the Lord for such parents and for making their endeavours for their spiritual good so successeful as now in an especial manner appears when they come to reap such excellent and blessed fruit of all With how grateful acknowledgment doth Solomon make mention of the admirable industry of his religious parents in trayning him up in the way wherein he should go and pressing him with so much earnestnesse to get Wisdom and Understanding to know the God of his fathers and to serve him with a perfect heart and willing mind The sweet and happy effect whereof did soon shew itself in him for having scarce attained to his châ—â—â—ng time and being put to his choice to ask of the Lord what he would 1 Kin 3.9 he prefers Wisdom before Riches and Honour making that the sum of his petition The seemingly strange choice of Moses also Heb. 11.26 as soon as come to years of discretion speaks out no lesse the religious culture of his preceding age as doth also the faith of Timothy 2 Tim. 1.5 Fides quae ex avitae maternae que successionis institutione quasi haereditario jure descendit Espenâ— caeus in loc which was derived to him as an inheritance and as it were by way of succession from his eminently gracious Ancestors both proclaiming that descent from such Progenitors is no mean prerogative How much think we were the Catechized servants of Abraham affected with the mercy when they saw themselves included in the same Covenant and partakers of the sacred Seal and blessings of it with their believing Master How did they blesse the Lord that ever they came under his Roof and had so near relation unto such a one by whose means they came to be owned of the Lord and to injoy the singular priviledges of his people And is not the case the same of those that come under Confirmation having been prepared for it by the diligence of those to whose care they have been committed What cause have they to break forth into the praises of God being now so far admitted into his family Pla. 65.4 as that they may make the nearest approaches unto him and be satisfied with the fatnesse of his house even of his holy Temple Surely such have great cause to love and bless the Lord. 2. The serious proceeding made use of in Confirmation their publick personal inâ—â—â—ment then entred into and the sole 〈◊〉 laid upon them before the Church cannot â—â—at quicken and stir them up to utmost care and diligence so to demean themselves as that they may answer in their conversations the state they are brought into and the expectations of God and his people being a credit to the one and a joy to the other What a notable bridle may this prove to curb unruly lusts what a strong bar to fence the soul against temptations and what an effectual spur and incitement to duty yea to every good work when they shall consider as they frequently and upon all occasions should do that they have openly and voluntarily professed and vouchsafed themselves to be the Lords owned his Covenant and lifted up their hands to heaven promising fidelity and obedience to him and have been conjured by the Church to look unto it that they carry themselves in all things as becometh such to do lest otherwise they should bring dishonour to God be a grief to his people and a blemish to religion It would be a great aggravation of their sin if being under so sacred abond they should not withstanding it recede from the faith which they have professed or become profane and scandalous in their lives casting off the yoke of obedience to Christ which they have so solemnly promised The force and efficacy of such a course to keep persons if any thing will do it close to the Lord and their duty doth plainly appear from hence that it hath been practised and made use of by godly 〈◊〉 nours from time to time as the liklyest 〈◊〉 â—fect what they have earnestly desired â—â—â—emselves and their people viz. This way of solemn ingaging unto the Lord. This Moses brought the children of Israel to do to prevent their departing from the law of the Lord which he had given them who freely make this profession All the words say they Exod. 14.3 â— which the Lord hath said we will do and be obedient The like did his successour Joshua a little before his death who having exhorted the people to their duty and provoked them thereunto by his holy resolution concerning himself and his family drew from them this treble resolution We wil say they serve the Lord for he is our God Josh 24.18.21.24 Again nay but we will serve the Lord yet once more the Lord our God will we serve and his voice will we obey Whereof he took themselves to witness who said unto him We are witnesses Lavat in leal Quia libero
consilio hane Religionem delegerunt perfidia ipsorum posteà minus potuisset excusari Because they freely made choice of this Religion their profidiousness afte ward would be the less excusable This same also was the practise of their pious Kings in after ages as in Asa his daies Chro. 15.13.14 25. the people with him entred into a Govenant to seek the Lord which they seconded and back't with an Oath whereat they greatly rejoyced After him Josiah made a solemn Covenant with the Lord to walk after the Lord 2 Chr. 34.31.32 and he caused all the people that were present to stand to it And as thus before so did they after the captivity of Babylon In Nehemiahs time Neh. 9.38 they made a sure Covenant and wrote it and the Princes Levites and Priests sealed unto it Wo'ph in loc Illis hac obligatio frani vice erat quo contineri in officis possent c. This obligation was in stead of a bridle to them to keep them close to their duty They herein made good that Prophecy of Jeremy At that time Jer. 50.45 saith he they shall go weeping and shall ask the way to Sion with their faces thitherward saying Come and let us joyn our selves unto the Lord in a perpetual Covenant that shall not be forgotten Omnil us in sidem presventibus unikentibus quisi calcar adderetur adpiè justè Christianè vivendum Hyper Opuse Such ingagements therefore are as strong cords that cannot easily be broken which being reflected upon have a notable virtue in them to over-awe the spirit and so to prevent extravagancies the continual influence whereof being duly improved would so extend and diffuse it self through the whole Sphear of their lives that a watchful eye would be over all their actions and care taken that their conversations did correspond with their covenant and were such as might suit with their condition in which regard the benefit will be found to be exceeding great 3. It must needs much indear the Lords people to them and interest them in their choicest affection being now brought into the nearest relation unto them They had been as it were in the womb and bowels of the Church before as imperfect Embryo's where they were fashioning from day to day and so respected and tendred as such of whom there were ex ectations that they might in due time come to perfection but now having received their compleat shape and form and being born as it were and brought forth they are equally ranked among the rest of her children and owned and imbraced by them as brethren interested in all the rights and priviledges of the family to whom they willingly give the right-hand of fellowship and admit them into the most intimate familiarity and communion there being nothing which they do not freely impart unto them and vouchsafe them the participation of This arguing great love and respect to them cannot but beget in them an answerable love toward those from whom they do receive it which will exceedingly further them in the chearful discharge of their duty and put them upon the ready performance of all those offices of love which they owe them upon all occasions whereby the reality and truth of it may be demonstrated For this they know the Scripture cals for and requires at their hands As they are to love all men but especially the brother-hood 1 Pet. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ga. 6.10 So they ought to do good unto all men but especially to those that are of the houshold of Faith these are to have the chief place in their affection and accordingly to be preferred before others in the discovery of it This fraternity hath as it were a magnetical virtue in it whereby it draws and closely knits the hearts of each to other so that they are of one heart and of one soul Acts 4.32 1 Pet. 1.22 they love intirely and cordially t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained and servent love and where this is Rom. 13.10 no duty will be omitted for it is the fulfilling of the Law It will cause them to endeavour and to rejoyce in the Good of their brethren as much as in their own to distribute to their necessities to bear with their infirmities to sympathize with them in their calamities and to condescend unto the meanest office even the washing of their feet for their good wherein they shall imitate their Lord and Master and shew themselves to be his Disciples indeed 4. The Church also even all the particular Members thereof will share in the benefit for great will be the joy which it will occasion unto them 1. To see the children whom she hath travelled with to come to the birth and brought forth lively and perfect having Christ formed in them Another living stone squared and polsted added to the building increasing not the bulke only but the beauty of it also Will they not be ready at the sight hereof to break forth into acclamations as 't is prophecyed the people of the Jews should do at the building of the second Temple when Zerubbabel after all opposition should bring forth the Head or Top-Stone thereof with shouting crying Grace grace unto it Zach. 4.7 Luxâ— 11 Lexie Phrasis usitatissima in familiar thus Judaeorum scriptis quando summas alicui gratias agere volunt The prosperity of Sion in her inlargement and the multiplication of her children is matter of great joy unto all those that love her Every child of the Church being in this regard an Isaac causing laug ter and rejoycing of whom she may be apprehended to say as did Sarah Gâ—l 426 In loc by whom was figured out Jerusalem which is above who is the mother of us all i. e. Christiana Ecclesia inquit Paraeus sic dicta ab origine unde est The Christian Church so called because her original is from thence God hath made Gen. 21.6 saith she to laugh so that every one that beareth will laugh or rejoyce with me And as it adds to the beauty of the Church so also doth it make much for the honour of Christ the King of Sion as being the manifestation of the day of his power wherein persons are made willing to submit to his Scepter to kiss the Son Psal 110.3 acknowledging him for their Lord and chearfully coming in and joyning with the rest of his people to worship him in the beauty of Holiness whose exaltation is a chief ground of exultation unto all those who love his name and to whom his glory is dear Psal 14 5.11 12 Who delight to be speaking of the glory of his Kingdom and to talk of his power to make known to the sons of men his mighty acts and the glorious majesty of his Kingdom As the number of his subjects increaseth so doth his glory spread Prov. 14.28 Isa 51.10 11 Heb. 12.2 for in the multitude of people is the Kings
shall the son of man also confess before the Angels of God Equivalent to that of God to Eli 1 Sam. 2.30 Them that honour me I will honour The like hereunto is that of Paul Rom. 10.9 10. If saith he thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse and with the mouth confession is made unto Salvation Hence the Apostle Peter exhorts unto it as a duty incumbent upon all Christians being one principal way whereby they give glory to God Sanctifie saith he 1 Pet. 3.15 Deodat the Lord God in your hearts i. e. Give glory to him truly and heartily How be ready alway to give an answer to every one that asketh you a reason or an account of the hope that is in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Fidei in Deum in Christum Jesum Winckleman in loc quae fundamentum est spâ—i de futurâ coelesti haereditate Of your Faith in God and Jesus Christ which is the foundation of our hope of the future and celestial inheritance Paraeus in loc An answer not to all curious questions that may be demanded but such as do appertain unto the fundamentals of Religion which both the learned and the unlearned ought to know And this not to every one that out of curiosity or a captious humor to ensnare you do demand it but unto those who by their office may require it or out of a will and readinesse to learn and be informed do desire it of you So that that which the Apostle here intends is this That Christians should he alwaies ready to make confession of their faith Calvin in lec as often as there is occasion for it that God may have his glory from them And there are two cases especially wherein this is necessary to be done by all without exception 1. In time of persecution if by those in authority thority they be called thereunto In this case ought they to do it freely and boldly not fearing the faces of men nor any thing that they can do unto them Isa 8.12 13 but as the Prophet Esau speaks from whom the Apostle Peter borrowed that passage fear not their fear nor be afraid but sanctifie the Lord of hosts and let him be your fear remembring well those words of Christ Whosoever shall deny me before men Mat. 10 33 him will I also deny before my father which is in heaven 2. When the Church shall require it for their satisfaction concerning their knowledg in the mysteries of Christianity and let not any say They are ashamed so to do least Christ be ashamed of and refuse to own them when he shall come in his glory They ought rather to account it an honour that an oportunity is afforded unto them of glorifying God in so eminent a way which consideration should make all persons ready so to do willingly and chearfully And as thus by the confession of their faith they glorified God so do they also no lesse by the dedication of themselves to him and his service wherein disclaiming all right in themselves they freely professe that they are and will be the Lords offering up both soul and body to be an holy Temple and habitation for him to dwell in and to be wholly at his dispose and imployed in his work and doing his Will According to those exhortations of the Apostle Paul I beseech you brethren Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preâ—…nt by way of Dedication Leigh Beza 2. Cor. 6.19 20 saith he by the mercies of God that you â—ffer up or present your bodies i. e. your whole man by a Synechdoche a living sacrifice holy acceptable unto God Again You are not your own but ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods And this he did greatly commend in these Corinthians as that whereby God had more glory then from their liberal almes and contributions 2 Cor. 8.5 And this you did saith he not as we hoped but first gave your selves to the Lord and unto us by the will of God As David and other of the Lords people did give glory to him by the dedicate things viz. the silver and gold c. which they consecrated to the building and service of the Temple which was to honour the Lord with their substance Prov. 3.9 So do persons much more honour the Lord by giving up themselves to him having no greater nor better gift to bestow nor more especial acceptable sacrifice that they can bring to God which being Solemnly done at Confirmation it 's that whereby God is especially glorified 2. From them and the rest of his people also by the praises which this will occasion them to render unto him which is another special way whereby the Lord hath his glory from them as those words of God himself by the Prophet David do fully declare Stephanus in 1. He saith he that offreth me praise he glorifieth me Summo me honors afficit yeeldeth me the highest and most excellent honour As for the Confirmed themselves well may the high praises of God be in their mouths being advanced to the injoyment of the highest priviledges that the Church can confer upon them If David saw cause why he should prefer the lowest room even a door-keepers place in the house of the Lord Psal 84.10 before the most pleasant dwelling any other where Well may these then being now admitted into the innermost rooms thereof cry out blessing the Lord for so great a favour and say in the words of the same Prophet Psal 16.6 The lines are fallen to me in pleasant places yea I have a goodly heritage It is a blessed condition in Davids account and therefore deserves the best of their praises For so he Blessed are they that dwell in thine house Psal 84.4 they will still be praising thee having still cause so do And again Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts We shall be satisfied with the goodness of thy house even of thy holy Temple And for the rest of the Lords people it cannot but much quicken them to this duty to give the Lord the glory that is due unto his name and to blesse him greatly for his truth and faithfulnesse in building up and inlarging the borders of his Sion when they shall behold the goings of God in and toward poor souls his wonderful power and various wisdom shewed and seen in bringing them in and making them willing to submit unto the Scepter of Christ hiding the glorious mysteries of the Gospel from the wise and prudent the rich and honourable of the world and revealing them to babes obscure and simple ones making them wise unto salvation Surely it must needs give them great cause of saying as Christ did We thank thee O Father Lord of heaven and earth who hast done this of thy good pleasure And with the Apostle Paul to break forth into admiration saying O the depth of the riches both of the wisdom and knowledg of God how unsearchable are his Judgments and his wayes past finding out For who hath known the mind of the Lord or who hath been his Counceller Or who hath given unto him and it shall be recompensed unto him again For of him and through him and to him are all things to whom be glory for ever AMEN Gloria tota Deo nostri conaminis hujus Paxque inter fratres firma sequela siet Quisquis haec legit ubi pariter certus est pergat mecum ubi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me August de Trin. lib. 1. cap. 3. FINIS