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
ancient Institution of the Fathers That any one who in heresie is baptized in the name of the Trinity when he returns to the holy Church is recalled into the bosome of the mother the Church either by the Unction of Chrysme or by Imposition of hands or by the only profession of the Faith The great contest and controversie here-about that fell out beteen the famous Cyprian Bishop of Carthage with the African Bishops and Stephen Bishop of Rome and those that joyned with him is notoriously known The one viz. Cyprian maintaining that such as were baptized by Hereticks upon their return to the Church were to be received by Rebaptization but the other only by Imposition of hands That which is the subject of this Exercitation is Imposition of hands in Confirmation which from the matter after some while made use of therein is by ancients frequently if not mostly cal'd by the name of Unction or Chrysme wherewith the confirmed were wont to be anointed But here we are to take notice that the Unction which they speak of was twofold which are to be distinguished for the better understanding of them 1. a And followed Abrenunciation and Exorcism Vbi Pontifex tradit hominem sacerdotibus toto corpore tanquam athletam inungendum Arcopagit de Eccles hierarch cap. 2. §. 7. That which immediately preceded Baptism 2. That which followed for the most part immediately after Baptism b And was only the anointing of the fore-head And of both these mention is made by Justine Martyr or whoever was the Author of those questions propounded to the Orthodox Quaest 137. Qui fit inquit ut primùm ungamur â—leo deinde peractis in lavacro mo imentis illis unguento posteà consignemur How is it saith he that first we are anointed with oil then Baptism being performed we are afterward signed with oil Somewhat this way seem to sound the words of Tertullian Caro abâ—uitur ut anima Emaculetur Lib. de Resur rect caro ungitur ut anima consecretur caro signatur ut anima muniatur caro manus impositione adumbratur us anima Spiritu illuminerur The body or flesh is washed that the soul may be cleansed the body is anointed that the soul may be consecrated the body is signed that the soul may be fenced the body is shadowed by the Imposition of the hand that the soul by the Spirit may be inlightned Of this Imposition of hands Confirmation or Unction for all three names are given to the same thing that I may speak the more clearly and distinctly we are to know That in the Primitive times among those that were of and belonging to the Church were such as were cald and commonly known by the name of Catechumens being the lowest rank or classis and as it were the seed-plot and nursery of the Church And of these there were two sorts 1. Such as being heathens and infidels by birth yet by some means or other began to relish and imbrace the Christian Religion And let it not seem strange that I insert these into the number of such as are within the Church seeing they are in some sort truly so and were so accounted of the Church taking cognizance and care of them yea and making some suitable provision for them as such Thus that inquisitive Antiquary Albaspinaeus Observat lib. 2. cap. 3. Inter caeteros ritus quibus olim formabantur Catechumeni minutis quibusdam Sacramentis utebatur Ecclesia non solùm ut mysteriorum rudes eucharistiae Paulatim assuescerent sed etiam ut vitae Christianae semina quae in ipsâ auditione animis combiberant horum Sacramentorum usu foverent Nam quamvis corporis Christi perfecta illi omnino formata membra non erant ut cunque tamen ei adhaerebant Christianitatisque Spiritum quodammodò ducere incipiebant Among other ceremonies by which of old the Catechumens were formed the Church did use certain minute Sacraments not only by little and little to accustome them to the Eucharist who were ignorant of those mysteries but also that the seeds of Christian life which by hearing they had drank into their hearts might be cherished by the use of these Sacraments For although they were not perfect and altogether formed members of the body of Christ yet however they did adhere to it and began after a sort to draw the breath of Christianity Among those minute Sacraments I conceive were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hallowed bread Frusta panis benedicti which was distributed to these as well as to such as were absent from the assemblies Thus that excellently learned Casaubon Exercitat 16 §. 33. a man eminently skilful in Antiquity Dabantur inquit eaedem eulogiae Catechumenis qui jus sumendae eucharistiae non habebant Itaque hoc erat illis loco Sacramenti atque adeò Sacramentum quoddam hoc illis er at Ita disertè appellat Augustinus laxiore videlicet notione quia precibus sanctificabatur Ac propterèa panem illum vocarunt etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam locum obtinebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Eucharistiae So also our learned Dr. Field Of the Church lib. 1. cap. 12. These saith he are in vistibulo pietatis like children formed and fashioned in the womb though not yet brought forth These are within as the Apostle speaketh 1 Cor. 5.12 though not by that solemn outward and Sacramental admission which they do desire yet in desire purpose preparation fitting them unto it In Tertul de paenitent In notis in disput Taborit Homil. ad Baptizandos tom 5 Rhenanus therefore calls them Tirones fidei Christianae and saith Lydius Erant quasi hospites vicini fidelium Chrysostome stiles them brethren O quam dulcis inquit ist a fratrum caterva convenit O quà m Suavis dilectissimorum caetus inspicitur fratres enim vos ante dolores partus nomina ante cognationis affectionem vocabulo charitatis appello Epist 155 Loc. Theolog. tom 3. de Ecclesia Augustine also writing to Martianus a Chatecumen gives him the title of fratrem in Christo dilectissimum a most beloved brother in Christ Gerard by divers arguments proves them to be believers and therefore of the Church Yea some of them laying down their lives for the faith of Christ were inrolled and counted in the number of Martyrs Two such came out of the School of Origen Euseb Hist lib. 6. cap. 3. viz. Heraclides and Râ—ais a woman in whom Baptismus sanguiniâ— served in the stead and supplyed the want of Baptismus flumiâ—is In a word these seem to be like one sort of Proselytes among the Jew to wit those who were known by the name of Proâ—elâ—ae poriae the Proselyte or stranger of or within the gate Weems Synagog l. 1. câ—6 §. 4 Strangers they were by birth and religion but not affection They were suffered to live among the Jews being therefore called
they had well learned then in the open Congregation with prayer and laying on of hands on their heads they were declared to be received as partakers of the graces and Sacraments of the Church c. By these and other Expositors that might be added is this place of Scripture understood in part at least of Imposition of hands in Confirmation which therefore in their apprehensions is warranted by it as a Doctrine fundamental that ought to be known by all unlesse it be understood of the time when the Fundamentals there mentioned were to be professed and a thing practised by and taking its rise from the very Apostles themselves 2. It was accordingly received by the Church and continued in the following ages though by degrees it came to be corrupted and much changed from its Primitive use and end Cassander a most learned man In Praefar ad apparat Lydius in not in Disput Tab. In Consultat even to admiration saith our Montacute so far skild and versed in the Ancients that he is blamed for having been two great an admirer of them which hindred his progress in the knowledge and defence of the truth He speaking of Confirmation asserts it Semper in Ecclesiâ religiosissimè observatam fuisse To have been alwayes most religiously observed in the Church The Centurists also shew it to have been in use in all the succeding ages after the Apostles times and do still refer it unto as its proper place and handle it in the chapter of the rites of baptism because it was usually joyned with the Administration of that Sacrament to the Adult Peruse that head in the several Centuries being for the most part the sixth chapter Probable it is from hence if not more that it was derived from the Apostles and had them for the Authors and Institutors of it according to that rule of Augustine which more then once he makes use of against the Donatists De Baptism contra Donatist lib. 2. c. 7. l. 4. c. 24. Quod universa tenet Ecclesia nec concilius institutum sed semper retentum est he pleads in the behalf of Infant-baptism non nisi authoritate Apostolicâ traditum rectissimè creditur That which the Universal Church holds neither was instituted by Councils but was alwayes retained that is most rightly believed to have been delivered by no other then Apostolical authocity 3. The Fathers frequently make mention of it as a thing commonly known and practised in the Churches of Christ but in speaking hereof they give it mostly the name of Unction or Chrysme which betimes it seems became though corruptly an addition both to Baptism and Confirmation And here I might ascend almost as high as the Apostles times if I judged the writings that go under the name of Dyonisius Areopagita Clemens Romanus Scultets in Mecul River erit sac coci censur patr and the pretended Justine Martyr in quaest ad orthodoxoâ— of whom enough before to be genuine But that they are but counterfeits as to the name they bear Perkins in prepâ—râ—t ad demonst problem hath been sussiciently evidenced by many learned men Though yet that they are ancient it cannot be denyed and for the first of them he is dignified by Mr. Mead Diatrib in Zac. 4.10 with the Title of the Ancient and high foring though counterfeit Dionysius And stiled by the learned Casaubon Exercit. 16. § 43. Scriptor sanè antiquissimus eligantissimus sed quem illum esse de quo habetur mentio in Actis soli in hac luce literarum imperiti cum graecae linguae tum Antiquitatis Ecclesiasticae penitùs rudes audent affirmare I shall not repeat the forementioned passages out of Tertullian and Cyprian whose worthy monuments may not unfitly be called Sacra Ecclesiasticae Antiquitatis scrinian refer the Reader to the places where they have been already produced To which add Ambrose De Sacrament l. 3. c. 1. who having before spoken of Baptism proceeds to Confirmation Thus Accipis inquit Mysterium i. e. Vnguentum suprà caput Quare suprà caput Quia sensus sapientis in capite ejus Salomon ait friget sapientia sine gratiâ Sed ubi gratia acceperat sapientiam tunc opus ejus incipit esse perfectum And not much after Sequitur spirituale signaculum Cyprian calls it signaculum dominicum Cap. 2. Epist 73. as hath been said quia post fontem superest ut perfectio fiat Quando ad invocationem Sacerdotis Spiritus sanctus infunditur The spiritual Seal follows because it remains after Baptism when at the invocation of the Priest the Holy Spirit is infused Hierom declares this to have been the practise of the Church Advers Eucise tom 2. Vt ad eos qui longè in minoribus urâ—ibus per Presbyteros Diaconos baptizati â—unt Episcopus ad invocationem Spiritus sanâ—ti manus impositurus excurrat That unto those who afar off in the lesser Cities were baptized by the Presbyters and Deacons the Bishops should go forth laying his hands upon them at the invocation of the Holy Ghost The reason of the Bishops going forth might be this Baptism being usually administred but twice a year viz. at Pasche and Pentecost understand it of the unbaptized catechumens for I suppose they delayed not the baptizing of the infants of believers Epist 59. as may be gathered from Cyprians Epistle unto Ridus and that in the more eminent Cities and places where the Bishop did reside where and what time they were if adult confirmed also in some cases as of dangerous sicknesse Cyprian Epist 26. §. 10 c. which was the case of those called Clinici Baron ad an 258. §. 22 so named because being apprehended to be nigh unto death they were bapcized in their beds they might and did dispense both with the time and place for their baptism Lydius in notis in disput Tab. and the Bishop afterward go out and confirm them in the villages where they lay that they might not depart out of this life Peres de tradit part 3. without the benefit of this Ceremony And so much the following words of Hierom seem to intimate Loc. supra citat Examen concil trident Altar Damase Alioqui c. lugendi sunt qui in viculis aut in castellis aut in remotioribus locis baptizati ante dormierunt quà m ab Episcopo inviserenter Otherwise they are lamented who being baptized in villages or in castles or in more remote places dyed before they could be visited by the Bishop And in this interpretation of Hierom I afterward found both Chemnitius and Didoclavius to agree with me I shall conclude the testimonies of the ancients with that of Augustine that I needlessely heap not up instances in this kind In hoc unguento viz. that mentioned Ps 133.2 Sacramentum Chrysmatis vult interpretari Contra lit Petilia l. 2. c. 104. quod quidem in genere
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
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
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