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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61900	Of confirmation a sermon preach'd at St. Benedict Grace-Church, March 14th, 1693, the day on which the Right Reverend Father in God, Henry, Lord Bishop of London, confirmed there / by Philip Stubs ...	Stubs, Philip, 1665-1738.	1693 (1693)	Wing S6078; ESTC R14889	15,679	42

the Text Be pleased to take notice That Laying on of Hands or Imposition of Hands as 't is more Scholastically term'd Is a Sacred Rite whereby some Holy Person that prays for or blesses another particularly points out the Person so pray'd for or bless'd as one on whom Grace or other Special Benefit is to be conferr'd Which accordingly we find made use of either in the Old or New Testament in the Four following Instances 1. In simple Benediction or Blessing of Persons Thus in the Old Testament the Patriarch Jacob in blessing the Sons of Joseph laid his Hands upon their Heads Gen. 48.14 15. And in the New our Saviour is said To take the little Children up in his Arms to lay his Hands upon them and bless them Mark 10.16 2. In Consecration or Ordination of Priests or Ministers Thus we read Numb 27.18 under the Levitical Dispensation The Lord said unto Moses Take thee Joshua the Son of Nun and lay thine Hand upon him as a Consequent of which we are told Deut. 34.9 That Joshua the Son of Nun was full of the Spirit of Wisdom for Moses had laid his Hands upon him Conformable whereunto we have the like Practise registred under the Gospel-Oeconomy Acts 13.3 And when they had fasted and prayed and laid their Hands upon them they sent them away meaning Barnabas and Saul to whom God had thereby imparted Gifts proper for the Work whereunto he had called them Acts 13.2 which like Gift St. Paul puts Timothy in Mind of when he charges him thus 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 3. This Rite was made use of by our Blessed Saviour and his Apostles in Curing Diseases and Healing the Sick So we find Mark 6.5 That he our Saviour could do no mighty Work in his own Country save that he laid his Hands upon a few sick folk and healed them Nay This is one of those very signs promised to those that should believe in the Name of Christ Mark 16.18 They shall lay Hands on the sick and they shall recover Accordingly St. Paul cur'd Publius's Father of a Fever Acts 28.8 Lastly This Rite was made use of in Scripture by the Apostles at Confirmation or Prayer with Imposition of Hands for the Establishment and strengthening such in the Faith as had been already Baptized which Institution of theirs God was pleased so far to approve of saith a Reverend Author See Dr. Comber 's brief Discourse upon the Office of Confirmation That he did actually give wonderful Measures of the Spirit to those on whom they laid their Hands thereby honouring the Governours of his Church and engaging all the Members thereof to be subject to them and to be at Peace one with another This appears from that famous Instance Acts 8.14 15 16 17. where when the Samaritans had been converted and baptized by Philip the Deacon they did not receive the Holy Ghost until St. Peter and St. John had confirmed them * Id quod deerat a Petro Johanne factum est ut Oratione pro eis habitâ manu impositâ invocaretur infunderetur super eos spiritus sanctus Cypr. Bp. ad Jubaian from whence the Fathers generally deduce this Practice But that this was generally constituted among the Apostles is evident because St. Paul meeting with some baptized Persons at Ephesus did in like manner lay his Hands upon them and confirm them Acts 19.6 of which he minds them Eph. 1.13 In whom also after that ye believed ye were sealed with the Holy Spirit of Promise And so we may justly believe he did in other Churches whereupon he saith to those of Corinth 2 Cor. 1.21 22. He which confirmeth us with you in Christ and hath anointed us is God who hath also sealed us c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now whether by the Doctrine of Laying on of Hands in the Text is meant all the Four Sorts just mentioned or that of Confirmation only is not very material For though some Commentators will have these Words speak of all of them because the Apostle just before mentioned the Doctrine of Baptisms which they say includes the several Species of it viz. That of the Jews of John the Baptist and our Saviour's That of Blood Matth. 20.23 That of Fire Matth. 3.11 That of Water externally as well as the Internal one of the Holy Ghost 1 Pet. 3.21 And others more probably will have them design Confirmation singly because he is here reckoning up the Fundamentals of Religion amongst which Imposition of Hands in absolving Penitents another Apostolical Usage of this Ceremony tho' not of express Scripture Foundation cannot be numbred because taken in in the Word Repentance before nor that of Ordination because 't is one of those Mysteries of Perfection to which St. Paul goes on Chap. 7 nor either of the other two upon very obvious Accounts We may hence learn however That Confirmation is generally thought to be grounded here for which I might urge to you many Ancient Authorities But because I would not seem ostentatious and Modern Writers are more Authentick with some Men than the Primitive Fathers let me just tell you that most of the old Reformed Divines of Note such as Beza Illyricus Chemnitius Zanchius and others are of this Opinion particularly Calvin who shall stand for all is express upon the Place V. Calvin sup cap. 6. ad Heb. comm 2. Hic unus locus abunde testatur hujus Ceremoniae originem fluxisse ab Apostolis c. This one Place saith he evidently shews that Confirmation was instituted by the Apostles Having thus explain'd to you at large the meaning of my Text and shewn that by the Doctrine of laying on of Hands is meant Confirmation the Business of this Day I shall now dismiss the Words and speak to the thing it self what may be suitable to the present Occasion And that I may omit nothing pertinent I shall prosecute my Discourse in the following Method 1. I shall endeavour to shew That Confirmation was not to be a temporary Rite in the Church only for the Apostles times as some would have it because of the visibly different effects it had then from what it has now but perpetual for after Ages 2. I shall consider with whom the Power of Confirming is now lodg'd and shew according to the Practice of the Church of England that it ought to be executed by the Bishop alone 3. I shall offer to you what are or may be the Benefits of such our Confirmation and Lastly The Qualifications and Duty of such as intend to be or are already Confirmed And First then That Confirmation was not to be a mere temporary Rite calculated only for the Exigencies of the Apostolical Times but a perpetual Usage for the Benefit of all succeeding Ages I might plainly prove from the combined Testimony of all the Fathers

any Office of the Church by some outward Gift for the Conversion or Edification of others had only some outward shew passed upon them for the greater Evidence of the inward Gifts of the Spirit of Grace Gratiae gratum facientis This in short then I take to be the Sence of our Church in this Matter That the Holy Ghost is given us in this Ordinance not to make us able to prophesie to speak with Tongues or the like But to know the Word and to do the Will of God as well as we can To which Purpose that I may conclude this Head hear what St. Austin said long ago against the Donatists De Bapt. contra Donatist lib. 3. cap. 16. Neque enim temporalibus sensibilibus miraculis per Manus Impositionem c. The Spirit which is now given by Imposition of Hands is not attested by temporal and sensible Miracles as it was at first for the Commendation of our Faith while 't was young and to enlarge the Beginnings of the Church For who expects now That those on whom Hands are laid for receiving the Holy Ghost should presently begin to speak with Tongues But yet the Divine Love is understood to be secretly and invisibly inspired into their Hearts by the Bond of Peace which enables them to say The Love of God is spread abroad in our Hearts by the Holy Spirit that is given us The Consequence of which will be That we ought not any of us to despise Confirmation because 't is not attended with miraculous Gifts which have ceased above 1200 Years ago since though it imparts no Gifts to us now yet it may be the means of communicating such Graces as may enable us to perform our Duty and practise it to the obtaining of Eternal Life which is far better As for those therefore who would have Confirmation now wholly laid aside as not according to the Example of the Apostles because in the Infancy of the Church the Holy Ghost was in some Cases miraculously bestowed by such Imposition of Hands which ought not for good Reasons to be expected now See Falkner 's Libertas Ecclesiastica Book II. Chap. 4. §. 2. They may as well 't is thought assert that the Imposition of Hands for Ordination is not continued in the Church from the Example of the Apostles because then the Holy Ghost was sometimes extraordinarily given thereby or that our Praying and Preaching is not a doing that for which we have the Apostles for an Example because we cannot by them expect we do not any where find amongst those that pretend chiefly to the Spirit such wonderful Gifts as sometimes were conferred under the Apostles Doctrine and by their Prayer But 2dly If the Rite of Imposition of Hands in Confirmation is to be perpetual Our next Enquiry must be where or with whom the Power of thus Laying on the Hands is lodg'd The Presbyterians all say With the Priests We of the Church of England unanimously With the Bishops and that for this Reason amongst others Because the Dignity of their Office chiefly gives Authority to bless according to that Rule of the Apostle without all contradiction The Less is blessed of the Greater Heb. 7.7 Which Reason as it was back'd by that early notable Example of St. Peter's and St. John's Mission from Jerusalem to Samaria to confirm those whom St. Philip had baptiz'd but could not confirm made this Custom so prevail in the Church L'Estrange his Alliance of Divine Offices chap. 9. p. 258. That we are told there cannot be produc'd any authentick Testimony out of Ecclesiastical History where a mere Presbyter presumed to exercise the Office of confirming which was ever in the Primitive Church reserved to the Bishop alone This I might largely prove out of Antiquity particularly that known Place of St. Cyprian Cypr. Ep. ad Jubaianum de Bapt. haereticis Qui in Ecclesia Baptizantur Praepositis Ecclesiae offeruntur c. Those that are Baptized in the Church are presented to the Bishops to be confirmed Vt per nostram orationem ac manus Impositionem Spiritum sanctum consequantur That by our Prayers and Imposition of Hands they may receive the Holy Ghost But I must hasten to my Third Head remarking this by the Way That whether the Power of Confirmation be lodg'd with Bishop or Priest we of this Church are certainly in the right which our Dissenting Brethren may not be For if those only can Confirm who are called to the Office of a Bishop as the Primitive Writers generally affirm conformable to the Practice of the Catholick Church we have such Bishops amongst us whilst they confessedly have not If Priests may do it our Bishops are by the Confession of them all Lawful Priests in the Church of God So that the Case stands thus betwixt us If Priests may confirm we have such as well as they by their own Concession If Bishops only as most but themselves hold we have them whilst they have not But now in pleading for Confirmation by Bishops only I would not be thought as some slanderously insinuate we of the Church do endeavour to make it a Sacrament nay set it above either of the Sacraments instituted by our Blessed Saviour because we allow a Deacon to officiate in the Lord's Supper and a Priest to Baptize but only a Bishop forsooth can confirm No in this we only follow the Institution and Practice of the Catholick Church which reserv'd Solemn Benedictions as Acts of Paternal Authority to the Bishops alone but are so far from holding Confirmation a Sacrament That we expressly say Art 25th of the Church of England Those Five commonly called Sacraments in the Church of Rome viz. Confirmation Penance Orders Extream Unction and Matrimony are not such for that they have not any outward visible sign or Ceremony ordained of God as Tokens of inward and spiritual Grace thereby conferred And the Papists must suffer us to beg their Pardon if we reject the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anointing Oyl made use of by them in Confirmation as an outward visible Sign c. which yet we confess was anciently used in Baptism and in Confirmation too as a Ceremony only together with the Box on the Ear which the Bishop gives the confirmed Party the Binding of the Forehead for Seven Days after and Abundance other Legerdemain Tricks foolishly and superstitiously brought into this Religious Performance by them till we have as express Warrant from Scripture or Reason for them as we have for Imposition of Hands which they have irreverently I may say Sacrilegiously thrown out of this Office but we have restor'd since the Reformation to its Primitive Vsage Nor do we allow this Imposition of Hands to be a sacramental Sign of pardoning and satisfying Grace as Water Bread and Wine are in the Sacraments properly so called and which are Means of conveying that Grace unto us But we look upon that Ceremony here used only V.

almost not a few Councils and the constant Practice of the Eastern and Western Churches Tertullian St. Cyprian Origen St. Ambrose St. Cyril Gregory Nazianzen St. Austin c. The Council of Elvira that of Laodicea c. Pag. 6. from the hearty Desires for its Restauration of the most eminent Reformers such were Calvin Bullinger and others above-cited together with the Obedience thereunto of the Bohemian and Lutheran Churches as unto an Apostolical Practice V. Chemnitii Exam. Conc. Tridentini Part. 2. Pag. 259. from the Earnest Suffrages after and endeavours for the resettling of it here in England by some of the ablest Presbyterian Ministers Who towards the close of the late Times of Confusion when their Zeal for what they call'd Reformation began to abate seeing some amongst them under that fulsome pretence had Reform'd all Religion almost out of Doors and they began to contrive the retrieving such Sacred Institutions which should contribute to the Advancement of Purity and Concord in the Churches of these Kingdoms Confirmation which is very remarkable had the good Luck to be thought upon by them as one that deserv'd their utmost and call'd for their earliest Application accordingly upon occasion of one Hanmer's Book that was printed on that Subject in the Year 1658 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Exercitation upon Confirmation by Jonathan Hanmer Minister of the Gospel 8vo Mr. Joseph Caryl in his Approbation of it tells the World That Confirmation or Imposition of Hands with Prayer for the compleating of Church-Membership which is what Mr. Hanmer pleads for and is one main Design of Confirmation amongst us Would be Perfective of the much desired and longed-for Restauration of the Churches to their Primitive Purity See his Imprimatur before the Title-Page Mr. John Howe saith the same great things of it though in other Words See his Letter in the Preface That 't was the only expedient to extricate the Church out of those many perplexing Difficulties through which 't was striving forwards towards a Reformation Mr. Hughes of Plymouth Styles it there To the Reader a Rational and Christian Institution Mr. Richard Baxter approves of it in his Saint's Rest Book of Infant Baptism and another of Right to Sacraments but here more particularly besides many Eulogies given to it concludes that it ought to be entertain'd with universal Alacrity upon several Accounts To the Christian Reader 1. Because it is so commonly received by Protestants 2. Because it is excellently suited to the joint promoting of Holiness and Vnity and so on Lastly to name no more though I might urge to you the New-England People who allow of it as is plain from Mr. Cotton's Way of the Churches there Chap. 2. § 2. To the Beraean Readers Mr. Ralph Venning in his Commendation of it after he says That he doth not see how it can be neglected without a very great Prejudice to Church-Communion adds But haply some may be so nice as to be offended with the Name and dislike Confirmation for fear of Bishoping as if that old fashion'd-Garment had but a piece of new-nam'd Cloth put to it and dress'd up in another mode to which he immediately subjoins this sarcastical Quaery If it were so can no good come out of Nazareth Bonus odor veritatis ex re quâlibet Intimating thereby very ingenuously as I conceive That Confirmation as 't was practis'd in the Church of England by Bishops before they were unjustly thrown out was a wholesome Institution and therefore not to be rejected since Truth must be readily embrac'd where-ever 't is met with which is no small Encomium considering especially it came from a known Adversary to us Thus might we have the concurrent Sense and Practice of the Catholick Church for the Perpetuity of Confirmation of Modern Divines as well as Ancient Protestants as well as Papists Calvinists as well as Lutherans Nonconformists as well as Church of England Men But the Modesty of some Persons is so great that a Cloud of Witnesses for any Doctrine that thwarts their present Inclinations shall appear to them but as one of Smoak that soon vanishes away Nay rather than be convinced or acknowledge themselves to be in an Errour their own Private shallow Judgment shall sway with them more than the united sober Opinions even of the Heads of their own Party How shall we believe say these Men That Confirmation was to be a perpetual Rite or say as you Church-Men do That your Imposition of Hands is after the Example of the Apostles See in the Proper Collect in the Office of Confirmation Vpon whom after the Example of the Apostles we have laid our hands c. When 't is so far from it That the effects then consequent thereupon are now wholly ceas'd We read indeed in the Eighth and Nineteenth Chapters of the Acts of the Holy Apostles that when Confirmations were held by St. Peter and St. John at Samaria and St. Paul at Ephesus The Holy Ghost visibly and miraculously set a Seal to this Ordinance by bestowing on the Persons confirm'd extraordinary Gifts such were that of Prophecy speaking with tongues and the like necessary for those times upon which account they might well say Receive ye the Holy Ghost But where is that bold Prelate amongst you that dare pretend to any such Power now Nor do any of our Bishops make use of that Form in Confirmation but only pray That God would defend that Child or Servant of his on whom they lay their Hands with his Heavenly strengthening Grace c. See the Benediction in the Office of Confirmation Whose Prayers together with those of a great many devout People assembled at such times we cannot doubt but are effectual for the obtaining that Blessing for all such who are qualified to receive it and are not Contentious or Despisers of the Church of God 1 Cor. 11 16.22 And that no more than this viz. The obtaining the inward Graces of God's Holy Spirit for some that were confirmed was designed by the Apostles themselves in their Confirmations I think may be fairly gather'd from that very Place alledg'd to the contrary out of the Eighth Chapter of the Acts For as our Right Reverend Diocesan hath observed In his 3d. Letter to his Clergy 1682 on Confirmation where this Power is mentioned There is no Exception of Age Sex or Profession but all indifferently that had been baptized received the Holy Ghost by Imposition of Hands As it is said Acts 10.47 when St. Peter preach'd at Cornelius's House the Holy Ghost fell upon all that were to be baptiz'd as a Token of their being fit for it Verse 48. Which if so If the Case be thus that the Holy Ghost fell on all indifferently and that all could not Prophesie all had not the Gift of Healing or of Tongues nay that all had not a Share of any outward Gift then certainly they whom God separated not to