antiquitati Our men have often shewn that the rite of Confirmation if the unprofitable superstitious traditions and such as are repugnant to the Scripture were removed may be used piously and to the edification of the Church according to the consent of Scripture after this manner to wit That those who were baptized in infancy for such is now the state of the Church when they had attained to years of discretion should be diligently instructed in a certain and simple Catechism of the Doctrine of the Church And when they should seem to have received the Principles in some good measure they should afterward be offered to the Bishop and the Church and there the youth that had been Baptized in infancy 1. Should by a brief and plain admonition be put in mind of his Baptism to wit By whom how wherefore and into what he was Baptized What in that Baptism the whole Trinity did confer upon and seal up unto him namely the Covenant of Peace and Promise of Grace How there was made a renouncing of Satan a profession of Faith and a promise of Obedience 2. The youth himself should before the Church make a proper and publick Profession of the Doctrine and Faith 3. He should be examined concerning the chief heads of Christian Religion should answer to every one or if he did not throughly understand any particular he should be better instructed 4. He should be admonished and by this profession shew that he did dissent from all Ethnick Heretical Phanatical and Profane opinions 5. There should out of the Word of God be added a grave and serious exhortation That he would Persevere in the promise of Baptism and that Doctrine and Faith and by a continual proficiency be Confirmed 6. There should be publick Prayer made for those youths that God would vouchsafe by his holy Spirit to guide preserve and confirm them in this profession unto which Prayer might be added Imposition of hands without superstition Neither would that Prayer be in vain for it-stayes upon the promises concerning the gift of perseverance and grace of Confirmation Such a rite of Confirmation would be of very much advantage to the edfication of youth and the whole Church For it would be agreeable to the Scripture and purest Antiquity Their deep silence of the special and proper end unto which all this should be directed is much to be admired and bewailed as proceeding from the darknesse and iniquity of the foregoing ages In which regard to compleat this excellent and necessary practise of Confirmation as the Superfluities of Popish and Prelatical superstitions should be pared off so also ought what 's defective in the Reformed Churches to be supplyed viz. as to the principal end for which it was at first intended The admission of such only as upon due trial and examination were judged meet unto full Church-fellowship and the injoyment of all the priviledges of compleat members By this means might the Ordinances be preserved in their Purity and the Church restored to her Primitive and native beauty which would make her amiable in the eye of Christ her Lord and husband the Joy of all the Sons of Sion and a Praise in the whole earth Now for the Advancement and Facilitating of so desirable a work as the restoring of this antient and laudable Rite to its Primitive use somwhat there is that appertains to those in the Ministry to be done by them to whom as Guids and Stewards the management of the affairs of Gods house is by him committed who are therefore to see that order set up and observed therein which he hath prescribed and accordingly his Churches in the purest times have practised and somewhat also there is that respects the people in order hereunto whose readiness and concurrence herein is requisite and of great advantage as may be gathered from Hezekiahs rejoycing at this in particular as a notable furtherance to him in the work of reforming the worship of God 2 Chr. 29.30 For soit is said that Hezekiah rejoyced and all the people that God had prepared the people for the thing was done sodainly as contrary wise the unpreparedness and untowardness of their hearts 2 Chr. 20.33 hath proved not the least re mora of a thrâ—ugh reformation as appears Howbe it the high places were not taken away for as yet the people had not prepared their hearts to the God of their fathers Good Jehoshaphat would have gone through with the work but so was the heart of this froward people set upon the unwarrantable way of worship which they had been long accustom'd unto that they would not yeild nor give place to a reformation in this particular Pellican in loc suprà cicat So that the pious Prince was either even forced to indulge unto them in part in this their superstition which if so was his fault or else if he threw down the old altars they erected new in their room if he defaced they again repaired them or at least frequented the places still where once they stood As touching those in the ministry therefore that they may promote the restitution of this useful Ceremony their duty lyeth in the diligent and careful performance of such things as these 1. In acquainting and convincing their people by the clearest arguments they can furnish themselves withal of the necessity of this practise to the right framing of their Churches and the bringing of things into due order which have been so long perplexed and full of confusion We may not magisterially impose upon and force them to the practise of what we conceive to be their duty nor should we expect or like of their receiving our dictates with a blind obedience neither examining nor being sufficiently informed of the truth of them 2 Cor. 1.24 for what were this but for us to usurp dominion over their Faith who should content our selves in being helpers of their joy yea what were it but to put them into such a way as wherein they could neither satisfie themselves in what they do Rom. 14.5 14 as wanting faith and full perswasion to warrant them therein nor please the Lord and be acceptable to him Rom. 12.1 who calls for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service from his people We should rather deal with them as God doth that he may win them who draweth them indeed but then t is with the cords of a man Hos 11.4 and ina way of perswasion by the strength of Argument the power whereof is such that it infallibly prevails Psal 110.4 Cant. 1.3 but yet the effect is none other then the gaining of them to follow him by a sweet yet sure and effectual inclination of their hearts and wils through the intervention of an inlightned convinced understanding As the Lords people are required to be ready to render a reason of the hope that is in them 1 Pet. 3. 15 so also should they no lesse of the things practised by
visibilium signaculorum sacro sanctum est sicut ipse Baptismus By this ointment he would understand the Sacrament of Chrysme which indeed is holy in the rank of visible Seals as baptism it self Ita vocat inquit Rivetus sanctum dicit Contro tom 2 ut baptismum quia ipsi erat annexum non quòd existimaret Chrysma Baptismo aequandum esse He so calls it and saith that its holy as Baptisme because it was annexed to it not that he thought that Chrysme was to be equal'd with Baptism 4. The Decrees and Canons of divers Councils do also evidently declare Confirmation to have been an ancient and general practice in the Churches of Christ I shall content my self with the mention only of two which both preceded the first and most famous general Council of Nice Bin. in notis in Concil Laodic In the Council of Laodicea in Phrigia Pacatiana held under Sylvester the first of that name Bishop of Rome antiquâ nobilitate celeberrimum graecorum atque latinorum scriptis celebri memoriae commendatum medio tempore inter Neo caesariensem Nicaenam universalem celebratum in the 48. Baron an 319. Caranz Epir. Canon it was thus decreed Oportet Baptizatos post baptismum sacratissimum Chrysma percipere caelestis regni participes fieri The baptized ought after baptism to receive the most sacred Chrysm and be made partakers of the heavenly kingdom Or as another renders the Greek thus quòd oporter eos qui baptizantur Bin. in Concil post lavacrum chrysma Eccesiae accipere regni Christi participes inveniri Bin. in Concil Also in the Council of Eliberis in Spaine held anno 305. in two several Canons order is taken about Confirmation as can 38. thus See here the meaning of Hieroms Excarrat Episcopus ur supra Peregrè navigantes aut si Ecclesia in proximo non fuerit posse fidelem qui lavacrum suum integrum habet nec sit bigamus baptizare in necessitate infirmitatis positum catechumenum ita ut si supervixerit ad Episcopum eum perducat ut per manus Impositionem perfici possit Or ut per manus impositisnem perficere possit Such as sayl into strange countries or if a Church be not neer at hand a believer if he have his baptism intire and have not two wives may baptize a Catechumen in case of necessity through sicknesse but so that if he recover he being him to the Bishop that he may be perfected by imposition of hands Again Can. 77. Si quis diaeconus regens plebem sine Presbytero vel Episcopo aliquos baptizaverit Episcopus eos per benedictionem intelligitur benedictio de sacramento confirmationis perficere debebit Bin. in notis Quòd si autem de saeculo recesserit sub fide quâ quis crediderit poterit esse justus If any Deacon governing the people shall without a Presbyter or Bishop baptize any the Bishop ought by blessing to perfect them which blessing is meant of the Sacrament of Confirmation Now if such a one shall before depart out of this world under or by the faith wherewith he believed he may be just the meaning of which latter clause saith Albaspinaeus is this Observat lib. 1. â—â—p 25. Si quis evivis recesserit nondum confirmatus is tamem inter sanctos recenseri potuisset If any one departed out of this life before he was Confirmed yet might he be numbred among the Saints 5. This Doctrine and the practice of it was received by the Waldenses as an Apostolical institution who retained Confirmation for the substance of it but removed the superstitious adhering to it as appears from their apologies and several confessions of their faith which through the clamours and importunate accusations of their adversaries Joachim Camerar in Narrac hostor c. 6. they were even forced to publish for their own vindication In their short confession which they sent and exhibited unto Vladislaus King of Hungary an 1504. Ibid. Profest sidei Waldens cap. de informat They thus speak of Confirmation Fide ex divînis scripturis sumptâ profitemur temporibus Apostolorum istum observatum fuisse quicunque in pubescentiae annis promiss a donorum Spiritus sancti non acceperunt hujusmodi per orationem manusqne Impositionem in fidei confirmationem suscipiebant Eadem quodque de Infantibus sentimus ' quicunque baptizatus ad veram accesserit fidem talis ad Episcopum aut sacerdotem duci statuique debet qui interrogatus de fidei veritatibus praeceptisque divinis simul que voluntate bonâ intentione stabili ac veritatis operibus illa omniae sic se habere fatendo testabitur talis confirmaendus est in spe veritatis consecutae Denique orationibus Ecclesiarum juvandus est quatenùs ei incrementum munerum Spiritus sancti ad stabilitatem militiamque fidei accedat Manus postremò impositione ad firmanda promissa dei veritatisque habitâ in virtute nominis Patris Verbi ejus Flatus quoque almi Ecclesiae societur We do professe with a faith taken out of the divine Scriptures that this was observed in the times of the Apostles Whosoever being come to ripeness of years received not the promise of the gifts of the Holy Ghost such they did receive for the confirmation of their faith by prayer and imposition of hands We think the same also of infants whosoever being baptized shall come to true faith such a one ought to be brought and presented to the Bishop or Minister who being questioned concerning the truths of faith and Divine precepts as also of his good will stable intention and works of truth confessing shall testifie that all those things are so such a one is to be confirmed in the hope of the truth he hath attained Moreover he is to be holpen by the prayers of the Churches that he may have increases of the gifts of the Holy Ghost to the Establishment and Warfare of the Faith Lastly by Imposition of hands for the confirming of the promises of God and the truth in the power of the name of the father and of his word also of the holy Spirit let him be joyned to the Church viz. of the Adult as a compleat member After this manner among them we see that such as having been baptized in their infancy did afterward being grown up believe and make profession of their faith were by imposition of hands joyned to the Church as compleat members And with how much caution they did proceed in the admission of such as offered themselves to full membership and communion viz. after the manifestation of their earnest desire thereof the grounds of which desire were carefully inquired into as was the manner of the Jews in receiving a Proselyte also after very strict examination and an account given both of their knowledge in the chief doctrines of Christianity and of their conversation and manner of life and lastly
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
all the priviledges of it with themselves an honourable condition and of greatest advantage because so in respect of things of greatest concernment viz. Such as makes most for the promoting of the spiritual and eternal welfare of their precious souls in the preparing and fitting of them for this excellent state they having been happy instruments through the blessing of the Lord upon their pious endeavours 1 Cor. 12 2◠And if as saith the Apostle when one member is honoured all the members rejoyce with it Surely their super-added relation to them and instrumentality in the honour must needs not a little augment the joy It is the choice priviledge of Christian parents that not only themselves but their children also with them are comprehended within Gods gracious Covenant being owned of him for his and having a right unto the initiatory Seal the consideration whereof administers greater matter of comfort unto them then the intituling of them to the fairest outward patrimony and inheritance How much greater joy then must it needs occasion in them when they shall behold the Covenant so far made good their children now owning the Lord for their and personally and actually taking hold of his Covenant giving up themselves unto him and so ratifying by their own act what their parents had done in their behalf at the time when they dedicated them upto the Lord in their baptisme They were before as children in their minority though an holy seed and heirs of the same promise with their parents yet little differing from the other sort of Catechumens among whom they were ranked being fed with the milk of the principles of the Doctrine of Christ and not admitted to the higher injoyments of those of perfect age But now the door is open for them and free entrance is afforded them unto the participation of the daintiest provisions of Gods house They are now brought into the Wine-cellar and Banquetting-house to sit down at the Table there to eat and drink abundantly of the wine upon the Lees well refined and of the fat things full of Marrow wherewith the feast to which as guests they are invited is plentifully furnished In a word the Churches store is now unlocked unto them whereof they may freely take their fill it belonging to them as well as to the rest of her grown children And is not here matter of great joy to such as have so near relation unto them 3. To see themselves now discharged by the Church of that obligation which was laid upon them at the time of their childrens baptism when having given them up unto the Lord they received them again under a serious and solemn ingagement to take care of them as his to train them up in his knowledge and fear and so to return them unto the Church as persons fitted and prepared for their masters service What was the duty and work of the Susceptors or undertakers of old in reference to such as being adult desired Baptism and to give up their names to Christ to whom they committed themselves as unto parents and masters to take the care of and ingage for them unto the Church the same was and still is the duty incumbent upon Christian parents in reference to their children that were baptized in their infancy Qui brobè intelligentes Qui coelestium munerum Sacro fuerit desiderio captus accedit ad aliquem ex sidelium numero precaturque tum ut se ad Pontificem adducat tum ut reliquae suscipiat curam cuise tanquam parenti magistro totos addicebant Hyper. ibid ex Dionys Areopsgit inquit Hyperius in Opusc cap. de Cateches Speaking of the Susceptors in the behalf of adult ones quantoperè sint Deo Ecclesiae pro fide alterius nomine datâ obstricti non abs re crebrò instabunt quo istud fiat utpete qui animadvertunt non priùs sponsione semel factâ se posse liberari quà m hi quos ex sacro fonte snsceperunt pro se ipsi abrenunciare diabelo pompis ejus fidem de Deo Patre filio Jesu Christo Spiritu sancto confiteri denique obedientiam fidei coram Deo Ecclesiâ universâ promittere valeant Who well understanding how much they stand bound to God and the Church for their faith given in the name of another will not without cause be often instant that that viz. for which they stand ingaged may be done as considering that they cannot be freed from their promise once made till those for whom they did undertake in Baptism can themselves in their own behalf renounce the divel and his pomps confess their Faith in God the Father Jesus Christ the Son and the Holy Spirit finally till they promise the obedience of faith before God and the whole Church A like course to this was taken by the Jews as Buxtorfe tels us in the behalf of their circumcised children In Synag cap. 3 whom they begin to teach some select places of Scripture as soon as they are able to speak and so proceeding on by degrees At thirteen years of age he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius praecepti the son of the precept and then was he to receive the passover as saith Mr. Weemes then also he ought to observe the six hundred thirteen precepts Synag l. 1. c. 5. §. 5. Parag. 1. which comprehend in them the sum of the Mosaical Law and Jewish Religion and then is he accounted guilty and lyable to punishment both divine and humane if he do transgress them whereas before his faults were imputed to his father of whom the punishment was exacted But being thirteen compleat the father cals ten Jews to witness saying That his son is now of age hath been instructed in the precepts well learned their customs and can recite readily the benedictions and daily prayers c. Proinde se liberum perrò immunem esse velle filiique peccata a se excutere Therefore that he is willing to be henceforth free and to shake of the sins off his son after which done he concludes with prayer wherein Deo gratias agit singulares quòd filii sui poenà liberatus sit Deo supplex petit ut filius suus in longos annos bonaque opera adolescat He renders special thanks to God that he is freed from his sons punishment humbly beseecheth him that his son may grow up into many years and good works As therefore the burden being great was taken on with holy fear so the work being accomplished it will certainly be laid down with joy and many thanksgivings returned unto the Lord that through his graciousassistance hath enabled them comfortably to undergo it and in some measure to discharge their duty herein withall hath by his blesing made their labours successful whereof they have now an ample testimony in the publick solemn profession of their faith made by their children before the Church to whom they