Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	church_n	prove_v	tradition_n	8,242	5	9.3362	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02486	The auncient ecclesiasticall practise of confirmation Confirmed by arguments drawne from Scripture, reason, councels, Fathers, and later writers. VVritten, vpon occasion of the confirmation of the Prince his Highnesse, performed on Munday in Easter-weeke, 1613. in the chappell at White-hall, by the right Reuerend Father in God, the Bishop of Bath and Wels, Deane of his Maiesties Chappell. By George Hakevvill, Doctor of Diuinitie, his Highnesse chaplaine in ordinarie. Published by authoritie.	Hakewill, George, 1578-1649.	1613 (1613)	STC 12614; ESTC S103566	14,283	32

THE AVNCIENT Ecclesiasticall Practise OF CONFIRMATION Confirmed by Arguments drawne from Scripture Reason Councels Fathers and later Writers VVritten Vpon occasion of the Confirmation of the Prince his Highnesse performed on Munday in Easter-weeke 1613. in the Chappell at White-hall by the right Reuerend Father in God the Bishop of Bath and Wels Deane of his Maiesties CHAPPELL BY GEORGE HAKEVVILL Doctor of Diuinitie his Highnesse Chaplaine in ordinarie Published by Authoritie LONDON Printed by THOMAS SNODHAM for Mathew Lownes and are to be solde at his Shop at the Signe of the Bishops-head in Pauls Church-yard 1613. TO THE PRINCE HIS HIGHNESSE MY GRATIOVS LORD AND MASTER HAuing beene an Eare-witnesse of that full satisfaction which vpon strict and long Examination your Highnesse yeelded my Lords Grace of Canterburie and my Lord of Bath and VVels in the Grounds and Principles of Christian Religion I was encouraged to adde forme and life to these ensuing Obseruations lately collected touching Confirmation that from thence your Highnesse might not onely be informed how iustly the Church of England together with many other godly and vsefull Ceremonies retayneth this laudable and auncient Custome but farther be induced to the receiuing of it with the greater cheerefulnesse in your owne Person assuring my selfe that your Highnesse Example will serue to draw on many Inferiours eyther to take it more commonly and willingly themselues or at the least to esteeme it more reuerently in others Now the God of Heauen who hath planted that Grace in you which to the great content and comfort of my Soule I perceiue to encrease daily confirme it in you and you in it to the glory of his Name the good of his Church and the Saluation of your owne Soule Your Highnesse Chaplaine and Seruant in all humble dutie to be commanded George Hakewill THE AVNCIENT ECCLESIASTICALL PRACTISE OF Confirmation CHAP. I. Of the Nature and diuers Vses of Confirmation 1 CONFIRMATION is an auncient Custome of the Church vsed after Baptisme consisting in Examination and Imposition of hands with effectuall Prayer for the illumination of Gods most holy Spirit to confirme and perfect that which the grace of the same Spirit hath already begunne in Baptisme 2 The benefits of this Confirmation are diuers whereof the first is that men expecting Examination and tryall from their Spirâ—tuall Fathers they might more willingly acquaint and carefully season themsâ—lues with the grounds of Christian Religion before Malice and corrupt Exaâ—ples depraued their mindes as namely with the Articles of our Creede vvhich teach vs all wee are to beleeue the Tenne Commandements which teach vs all wee are to doe the Lords Prayer which teacheth vs all wee are to aske together with the nature and vse of the two great Sacraments of the Gospell Baptisme alreadie receiued and the Eucharist to be receiued afterwards 3 Secondly it serues that vvhen they come to yeeres of discretion they should publiquely make confession of that Faith themselues which others had promised for them in Baptisme to the discharge of their Sureties and the good example of others 4 Thirdly that by such Confession they might make profession of difference from all Iewes Turkes and Infidels out of the Church Heretikes Schismatiâ—es and prophane persons in the Church 5 Fourthly that then specially vvhen they first come to the vse of reason beginning to fall into sundry kindes of sinne and being least able to resist for want of experience by Imposition of Hands and Prayer they might receiue strength and defence against the temptations of the World the Flesh and the Diuell 6 Fiftly that the Prelates and chiefe Guides of Gods Familie to vvhom the Cure of their Soules belongeth finding vpon Examination some part of their owne heauie burden discharged might from thence reape comfort in beholding those faire foundations already laid and glorifie God whose praise they sound in the mouthes of Infants 7 This kinde of Confirmation vvere there no authoritie to countenance it is in my iudgement so vsefull in the Church of God that vpon good reason it might be entertained among Christians but for farther confirmation of it vve are compassed with a cloud of VVitnesses and that so plentifully out of all Antiquitie as it may seeme a kinde of ambition or lost labour to quote their Names wherefore I vvill onely alledge the soundest of those vvho since the Reformation of Religion and clearer light of the Gospell in their seuerall VVritings haue approued and highly commended this auncient Custome 8 I will beginne with Martin Luther who in his Booke of the Captiuitie of Babylon by which hee vnderstandeth the Captiuitie of the true Church vnder the Romish yoake though hee allow not CONFIRMATION as a Sacrament yet hee thinketh it passable as an Ecclesiasticall Ceremonie or Sacramentall complement 9 Philip Melancthon yoake-fellow to Luther in his Confession of the Churches of Germanie but specially of Saxonie written in the yeere 1551. to be exhibited to the Councill of Trent holds it to be very profitable for informing of men â—n the principles of Christian Faith and holding them in the true knowledge of God 10 Zuinglius in his Booke of true and false Religion confesseth the vse of it to haue beene as auncient as the Custome of baptizing infants Chemnitius in his examination of the Tridentine Councill thinkes that the vnprofitable and superstitious Traditions which as Rust haue crept vpon it being skoured off it may be religiously vsed and be very auaileable to the instruction of youth and the edification of the whole Church and hauing set downe diuers good and godly vses of it to proue them all from Scripture the practise of the Apostles and the Canons of Councils as namely that of Laodicea and Arles 11 Iohn Caluin in his fourth Booke of Institutions in the vpshot of the Chapter of Confirmation not onely commendeth the auncient vse of it but the abuse being remoued heartily wisheth it restored And because his authoritie is not without desert of great waight I will set downe his very words as I finde them Would to God saith hee wee retained that Custome which I haue already declared to haue beene in vse among the auncient before that abortiue vizard of a Sacrament was put vpon it And a little after If this part of Discipline were nowâ—adayes in force the slacknesse of many Parents would be much quickned who passe ouer the institution or instruction of their Children as a businesse nothing pertayning to them which then without some publike disgrace they could not omit besides there would be lesse ignorance and more concord in Articles of Faith among Christian people 12 Peter Martyr as appeareth in his Common places is of opinion that Confirmation which inioyneth children to a publique allowance and profession of that which without their consent or knowledge was done vnto them in Baptisme is to very good purpose to like effect speaketh Brentius in his Confession of Wirtenberge and Beza

In the third the Bishops and Fathers of the Church so that by vertue of this Succession the power of the Keyes and Imposition of Hands properly belongeth to them Now that the Apostles alone imposed hands not onely in Ordination but in Confirmation appeares out of the 8. of the Acts where when Phillip had baptised the Samaritanes it is said that the Apostles Peter and Iohn came downe from Ierusalem to confirme them with Prayer and Imposition of hands Vpon which place Saint Chrysostome directly concludes the administration of that Ceremonie to belong to Bishops And Augustine affirmes the Church in his time to haue obserued it in suis praepositis as hee speaketh in her Gouernours the like doth Saint Cyprian witnesse of his times and Saint Ambrose being himselfe a Bishop as also the former three giueth a reason for so doing ad Confirmationem vnitatis I take his meaning to be that the Bishops by approuing in Confirmation that which the inferiour Ministers had performed in Baptisme thereby established the peace of the Church as well by declaring their vnitie among themselues I meane of the Bishops with the inferiour Ministers as also by exacting of such as vvere confirmed an vniformitie or harmonie of Confessions To this reason of Saint Ambrose Saint Hierome in his Dialogue against the Luciferians addes another of no lesse moment vvhich is that the safetie of the Church depending vpon the authoritie of Bishops for the shunning of Schismes it was requisite some eminent specialties of power should be reserued and annexed to that place as namely Imposition of hands which hee there affirmeth was the custome of the Church for the Bishop to performe passing by the Country Parishes thereby blessing those vvhom the Presbyters and Deacons had baptized To these reasons of the holy Doctors and Fathers may be added the vvaight of Councels The first Canon of the Councell of Aurenge in France and the 20. of the first Councell held at Toledo in Spaine to which the Schoole-men and Canonists generally agree Nay Caluin himselfe in his Institutions confesseth in expresse tearmes that the Minister of it was aunciently a Bishop And Bucer in his Commentaries vpon the Fourth to the Ephesians Farther thinkes it to haue beene grounded vpon good reason And Doctor Raynolds in the second dayes Conference at Hampton-Court being challenged by the Lord Bishop of Winchester where euer he had read that CONFIRMATION was aunciently vsed by any other then Bishops by not encountring the challenge seemed to giue way vnto it I will close vp this Chapter also vvith those memorable wordes of Mr. Hooker in the place before alledged To pray for others is to blesse them for whom wee pray because prayer procureth the blessing of God vpon them especially the prayer of such as God eyther most respecteth for their pietie and zeale that way or else regardeth for that their Place and Calling bindeth them aboue others vnto this dutie as it doth both naturall and spirituall Fathers Indiuiduae Trinitati sit Gloria a Cap. de Confirm Quare satis est pro ritu quodam Ecclesiastico seu Ceremonia sacramentali Confirmationem habere b Cap. de Confirm In ritu Confirmationis fiebat exploratio doctrinae in quae singuli recitabaÌ„t summam doctrinae palaÌ„ profitebantur se improbare â—urores Ethnicos Haereticos velle se esse manere verae Ecclesiae membra non discessurâ—s Ã vera sententia quam tuÌ„ profitebantur Hic mos erat vtilis ad eâ—udiendos homines retinendus in vera agnitione dei c Cap. de rel Sacram. Confirmatio tum sumpsit exordiâ—Ì„ quum vulgo caepâ—tum est infanteâ— tingi d Lib. 2. pag. 72 Talis ritus Confirmatiâ—nis valde multum vtilitatis ad aedificationâ—m iuuentutis totius Ecclesiae conferrat esset etiam consentaneus Scripturae priori Antiquitati Et paulo post Haec in Colloquio Ratisponensi Anno 1541. proposita fuerunt e Cap. 19. Para. 13. Vtinam vero mâ—rem retin remus quem apud veteâ—es fuisse admoâ— nui priusquam aborâ—â—â— haec sacramenti larua nasceretur Et paulo post Haec disciplinâ— si hodiâ— valeret proâ—fecto parentum quorundam ignaâ—ia acueretur qui liberorum institutionem quasi rem nihilâ— ad se pertinentem securÃ¨ negligunt quam tum sine publico dedecore â—mittere non possent maior esset in populo Christiano fidei consensus nec tanta multorum inscitia ruditas non adÃ¨o temerÃ¨ quidem nouis peregrinis dogmatibus abâ—â—perentur f Clâ—s 4. Cap. 7. Sect. 4. Nec dâ—splicet vt ea Confirmatio habeatur qua pueri adulâ—iores â—ogantur fidem suam in Ecclesia confiteri in externa profâ—ssione comprobare quod in Baptismo illis non sentientibus factuÌ„ est ita tamen ne ex eiusmodi actione fabricemur Sacramentum g Cap. de Confirm Non est nobis dubium quiâ— Apostoli initio confirmati in die Pentecostes câ—ntulerint impositione manuum admirandum donum spiritus sancti credentibus in Christum vt varijs linguis loguerâ—ntur seâ—timus vtilissimum vt pueri adolescentes â—a Pastoribus Ecclesiâ—e suae in Catechismo exâ—mmentur siquidem piâ— rectÃ¨ fuerint eruditi approbentur sin â—raâ—Ã¨ emendentur h Cap. 70. Quoâ— igiâ—ur in ista inquisitione comperiebâ—nt ita proâ—ecisse vt digni viderentur qui reliquo coetuâ— adiuâ—gerentur eos in fide confirmatos impositis manâ—bus publicÃ¨ suiâ— precibus Deâ— Ecclesiae commendabant i In vers 2. Cap. 6. Heb. Imposition of hands vvith Prayer vvhich vvas the olde and pâ—re Ceremonie of Confirmation vve doe not speake against k Et 8. Act. vers 14. The Primitiue Church had nothing in their Catâ—chisme or instâ—uction that vvas taught by vvord of mouth but that vvhich vvas containâ—d in the holy Scripture as all the Articles of the Creed the doctrine of Repentance before Baptisme the manner and vse of Baptisme Confirmation by imposition of hands and such like Page 794. Page 197. See the 25. Article and Rogers vpon it a Liu. dec 1. lib. 1. b 2 King 5. 11. Gen. 48. 14. Numb 27. 18 Matth. 9. 18. Marc. 5. 23. Mat. 19. 13. c Hyperius in 6. ad Heb. Bulling ibidem Atqâ—â— vtinam haec postliminio ad nos redeat manuum impositio ritus sanctissimus iuxtaâ— vâ—ilâ—ssâ—mus d Manuum impositionâ—m cum baptismo coniungit quia vt duâ— erant Catechumenorum ordines itaduplex erat Cerâ—monia nam qui eranâ— extranâ—i non ante perueniebant ad Baptismum quam edâ—ta â—ideâ— professione in illis ergo Catechesis Baptismum precedere soleâ—at at liberi fidelium quoniam ab vtero adoptati erant iure promissionis pertinebant ad Corpus Ecclesiae Infantes bapâ—izibantur transacta verÃ² infantia postquam instituti erant in fide se quoque ad Catechesin offerebant quae in illis

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