Craft without fraud with what Pompe without pride with what Learning without ostentation with what Brevity without obscurity In a word with how sweet a Religious ingenuity and to what noble ends he hath laid managed and finisht this admirable plot you will best perceive by the view and perusal of it and though my opinion be of very little signification yet I cannot forbear to say That as to the substance and main of the design I judge it to be of so considerable an importance that I do not see how it can be neglected without a very great prejudice to Church-Communion to say no more Haply some may be so nice as to be offended with the name and dislike Confirmation for fear of Bishoping as if that old fashiond-garment had but a peece of new-nam'd cloth put to it and drest up in another mode if it were so can no good come out of Nazareth Bonus odor veritatis ex re qualibet But if any are under such a fear I think I may assure them that they are more afraid than hurt yea afraid where no fear is as they will quickly find if they but please to come and see As for you Noble Bereans I shall detain you no longer but to pray you that according to your wonted gentlenesse and Ingenuity you would consider of what is said and to search the Scriptures to see whether these things are so Now the God of truth give us a right understanding of all truth that we may Know and believe love and live the truth as it is in and from Jesus who is the way the truth and the life Vincat veritas let truth go on conquering and to conquer which is the hearty praier of the Authors much obliged and ambitious to be his and every mans humble Servant in the service of Christ Jesus our Lord who died for our Sins and Rose again for our Justification RALPH VENNING The Contents to be Prefixt 1. THe several acceptations of Imposition of hands p. 2 2 The condition of Catechumens p. 8 3 The several steps whereby they proceeded unto full Membership p. 11. ad 23 4 How Confirmation did perfect Chuch-membership p. 16 5 Infant Baptized completed by Confirmation p. 23 6 Confirmation proved 1 By Scripture p. 27 2 By testimony of the Fathers p. 31 3 By Councils p. 35 4 By the judgment and practice of the Waldenses p. 37 5 By the judgment of the Reformed Divines p. 40 7 Romish corruptions in Confirmation enumerated and removed p. 43 8 Ten inferences drawn from the premises p. 52 9 The manner how Confirmation is to be used p. 62 10 The duties of ministers for the recovery of Confirmation p. 69. where 1 The duty of Catechizing is handled as to the matter and manner of its performance p. 74 2 Directions are set down by way of quere for the practice of Confirmation p. 93 11 The duty of people in order to the facilitating of this work p. 100 where 1 Some objections against this course are answered p. 103 2 The duties of parents and masters of families are set down p. 117 12 Encouragements to this duty drawn 1 From the benefit that will hence ensue 1 To Ministers p. 129 2 To domestick governours p. 134 3 To the persons confirmed p. 141 4 To the Church p. 148 5 To the ignorant and profane p. 156 2 From the glory that will hence redound to God p. 160 A. ABrahams trained or Catechized ones 119 Advantages of superiours in families 117 Adult persons to be upon their own account 25 Adult must be active in Ordinances 26 Adult baptized liable to personal service 55 56 Aggravation of sin 144 Altare Damascenum 105 Apostles Creed why so called 78 Apostles creed as now when finished 80 Areopagitae encomium 33 Assemblies Catechism 82 Auditors who and why so called 12 Augustines Rule 32 Authority to be in a Catechist 90 B. Badge of Christians 151 Basis of Christianity 77 Baptismatum dies 12 Baptism alone gives not right to the Lords Supper 54 Baptizati illuminati initiati iidem 13 Baptized and not Excommunicated are not full Church-members 61 Beauty of the Church wherein 69 C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid significat 118 Care of preserving the honour of Ordinances 155 Cassander 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 Catecheâ—ical heads 81 Catechists and Catechumenium 11 Catechists office of great use 74 Catechists cald fathers 92 Catechizing necessary 76 Catechizing necessary to Reformation 92 Catechizing an help to hearing the Word 92 Catechumens of the Church 8 Catechumens instructed 11 Catechumens of 2 sorts 8 Catechumens the second sort 23 Cavil of Anabaptists removed 156 Ceremonies observed about Baptism 21 Charge of parents 139 Children of believers how in Covenant 52 Children and servants domestick catechumens 119 Christians incomplete 15 Chrysme an imitation of Jewish unction 15 Chrysm hath no ground in Scripture 16 Chrysme how it perfected baptism 16 Chrysostom's judgment 133 Church-membership of a magnetical nature 147 Circumspection necessary 115 Clinici who they were 34 Commonness breeds contempt 154 Common faith Tit. 1.4 78 Competentes who and why so called 12 Competentes gave up their names 12 Communion between Christians 150 Concealed ignorance dangerous 110 Confession of Gods name gives him his praise 160 Confession of faith necessary in 2 cases 160 Confirmation what 22 Confirmation grounded on Heb. 6.2 27 Confirmation an appendix to baptism 27 Confirmation originally from the Apostles 29 Confirmation transmitted persons to higher rank 30 Confirmation still practised in the Church 31 Confirmation proved by the Fathers 33 Confirmation proved by Councils 35 Confirmation commended 42 Confirmation properly no Sacrament 44 Confirmation why cald a Sacrament 44 Confirmation purged and restored 51 Confirmation no novelty 71 Confirmation a weighty thing 73 Confirmation to be performed in the Church 97 Confirmation necessary in all how 107 Confirmation a mean to holiness 144 Confirmed only admitted to the Eucharist 21 Confirmed have cause to praise the Lord 165 Consent in adult requisite to full membership 57 Corruptions in Confirmation 43 Course best to bring things right 62 Cyrils Lectures 75 Cyrus his Exhortation 127 D. Danger of admitting unworthy to the Lords Supper 101 Darkness occasioned the Churches injury 71 Declaration of admission 99 Dedication of our selves to God 163 Deep Mysteries 83 Dâ—erings judgment of Confirmation 30 Defects in Confirmation to be supplied 67 Denyal of priviledges to non-confirmed no injury 61 Deut. 6.7 expounded 85 Difference between Cyprian and Stephen 6 Difference to be put between persons 134 Discharge of parents 139 Discipline domestick necessary 124 Disorders in discipline 105 Dissatisfaction breeds distance 151 Drawing how spoken of God 69 Duties of Parents and Masters 117 E Education of children necessary 74 Eli's sin 123 Engaging of great force 145 Englands excellency 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Equality in Fundamentals 77 Evil of opposing reformation 106 Evil of admitting the ignorant 108 Evil of wilful ignorance 110 Eulogiae
of very singular advantage some meet and well furnished person being chosen for this purpose and designed unto this work which he should wholly and diligently atted The Ancients looked upon it as a businesse of so great concernment that special heed was taken for the committing of it to such only as were meetly qualified for it viz. to grave and staid men Hyper. in opus de Cateches eminent for their holiness indued with the gift of teaching patient prudent able to suit them selves in what they delivered to the capacity and condition of those they had to deal withal It s true that sometimes this task was undertaken by such as were but young for it appears that Origen was but eighteen years of age when first he was called to and took upon him this hard Province in the famous School of Alexandria But then we are to consider that he was by his godly and learned Father Leonides trained up from his very child-hood Euseb Hist lib. 6. c. 1. not only in the knowledge of the Scriptures but also in the Liberal Arts and Sciences in both which he profited exceedingly and above his years to the great joy and admiration of his pious Parent and instructer insomuch as that sometimes he would uncover the brest of this his son while asleep and solemnly kiss it blessing God and giving him hearty thanks that he had made him the Father of so rare a son Besides it seems a kind of necessity put him upon it Hierom in Catalog Origen Euseb l. 6. c. 2. the Church of Alexanaria through the heat of persecution being then so dispersed that others of riper years so meet were scarce to be had Such another was Cyrill of Jerusalem whose Catechetical Lectures to the Catechumens composed by him in adâ—lescentiâ in his youth In Catalog Hierom makes mention of though whether they were so many as now are extant or delivered Extempore by him as Grodecius would have it Biblioth Patr. River Crit. Sa. or be so free from corruption as they should be is very questionable only thus much they plainly speak out That he was sooner then ordinary mature and so might the better be intrusted with that serious imployment But ordinarily it was not so the Church using much caution in the choice of that person upon whose shoulders they thought it safe to lay so great and weighty a burden As for ordinary Congregations the care hereof will lye upon the particular Pastors who ought to improve all wayes and means for the bringing of those under their charge to the knowledge of the chiefly necessary truths of Christianity Whereof private personal instruction is neither the least nor unlikeliest to do poor ignorant Souls good But of this both that t is a duty incumbent upon Ministers and how it may be performed for the best advantage I shall forbear to say any thing In his Gilds Salvianus seeing the reverend Mr. Baxter hath spoken so excellently of it already to whom I shall refer the Reader The more publick and common means is that of Catechizing which the Church in the purest times hath carefully observed for the preparing of adult Catechumens to Baptism and the infant Baptized for Confirmation This calls for the pains and prudence of the several Pastors in their particular charges that the darkness of ignorance may be dispell'd by the beams of the knowledg of saving truths and those over whom they have the inspection may become a people prepared by the Lord. For which end care ought to be had of these two things especially that the thing aimed at in this duty may be the better attained 1. Of the Matter That the things to be taught and learned by those that are thus to be instructed be such as they ought to be Viz. 1. Fundamental and necessary truths which all of capacity are bound to be acquainted withall and without the competent knowledge whereof the hazard of Eternal life is manifestly incurred Theolog. Bremens in Act. Synod Dodreei Catechetica institutio est fundamentum aedificationis Ecclesiasticae adeò ut ea mediccriter formando populo Dei sufficere possit Catechetical institution is the foundation of Ecclesiastical edification so that in some measure it may suffice for the forming of the people of God These truths are the Basis and ground-work as it were of Christianity that bear up all the building which therefore must be laid in the first place before superstructions be attempted as we would be accounted wise Master-builders Non sunt contemnenda quaesi parva sine quibus magna constare non possunt Hisrom Epist 7. Workmen that need not to be ashamed and not undergoe the censure that they deserve who think to erect an edifice without a foundation Such truths have been alwayes the subject matter of the Catechism which concern the weakest and lowest in the School of Christ as well as the strongest and those in the highest form being the necessary and common food of all the children of the Church Uthers Sâ—â—â—â—l in Ephes 4. 13. in respect of which radical truths there is not an unity only but such an equality also brought in among all sorts of Christians as was heretofore among the congregation of the Israelites in the collection of their Mannah where he that gathered much had nothing over and he that gathered little had no lack These are the truths which the Apostle Paul cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.12 6.1 milk for babes and the first principles or the elements of the beginning of the oracles of God Also the pattern of wholsom words 2 Tim. 1 1â— Sic vocat prima rudimenta Christianismi qnae nos Catechetica capita vocamus Parae in Heb. 5.12 unde puerorum institutio in Scholis Ecclesiâ inchoari solet So he cals those first rud ments of Christianity which we call Catechetical heads whence the institution of children in Schools and in the Church useth to take its beginning In loc There is this order saith Dickson to be kept in bringing men to knowledg the first principles and fundamental Doctrines must first be taught These being the sum of those truths in the Scripture Calv. instit l. 2. c. 16. §. 18. which are necessary to be believed hence it is that the Ancient Creed wherein they are briefly comprehended was intituled the Apostles Creed not because it was compiled by them which some have thought without warrantable ground In his Treat of the Authors authority of the Creed as also Mr. Parker de Descens Christi lib 4. In Praefat. Catecher institute a Dieterico as the Reverend and learned Mr. Downe hath clearly proved by divers Arguments but because the matter therein contained is perfectly agreeable with the Apostles writings and was collected our of them For the same reason did Luther call his Catechisme Parva biblia because its a brief sum of the Doctrine of the Prophets and Apostles
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
consilio hane Religionem delegerunt perfidia ipsorum posteà minus potuisset excusari Because they freely made choice of this Religion their profidiousness afte ward would be the less excusable This same also was the practise of their pious Kings in after ages as in Asa his daies Chro. 15.13.14 25. the people with him entred into a Govenant to seek the Lord which they seconded and back't with an Oath whereat they greatly rejoyced After him Josiah made a solemn Covenant with the Lord to walk after the Lord 2 Chr. 34.31.32 and he caused all the people that were present to stand to it And as thus before so did they after the captivity of Babylon In Nehemiahs time Neh. 9.38 they made a sure Covenant and wrote it and the Princes Levites and Priests sealed unto it Wo'ph in loc Illis hac obligatio frani vice erat quo contineri in officis possent c. This obligation was in stead of a bridle to them to keep them close to their duty They herein made good that Prophecy of Jeremy At that time Jer. 50.45 saith he they shall go weeping and shall ask the way to Sion with their faces thitherward saying Come and let us joyn our selves unto the Lord in a perpetual Covenant that shall not be forgotten Omnil us in sidem presventibus unikentibus quisi calcar adderetur adpiè justè Christianè vivendum Hyper Opuse Such ingagements therefore are as strong cords that cannot easily be broken which being reflected upon have a notable virtue in them to over-awe the spirit and so to prevent extravagancies the continual influence whereof being duly improved would so extend and diffuse it self through the whole Sphear of their lives that a watchful eye would be over all their actions and care taken that their conversations did correspond with their covenant and were such as might suit with their condition in which regard the benefit will be found to be exceeding great 3. It must needs much indear the Lords people to them and interest them in their choicest affection being now brought into the nearest relation unto them They had been as it were in the womb and bowels of the Church before as imperfect Embryo's where they were fashioning from day to day and so respected and tendred as such of whom there were ex ectations that they might in due time come to perfection but now having received their compleat shape and form and being born as it were and brought forth they are equally ranked among the rest of her children and owned and imbraced by them as brethren interested in all the rights and priviledges of the family to whom they willingly give the right-hand of fellowship and admit them into the most intimate familiarity and communion there being nothing which they do not freely impart unto them and vouchsafe them the participation of This arguing great love and respect to them cannot but beget in them an answerable love toward those from whom they do receive it which will exceedingly further them in the chearful discharge of their duty and put them upon the ready performance of all those offices of love which they owe them upon all occasions whereby the reality and truth of it may be demonstrated For this they know the Scripture cals for and requires at their hands As they are to love all men but especially the brother-hood 1 Pet. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ga. 6.10 So they ought to do good unto all men but especially to those that are of the houshold of Faith these are to have the chief place in their affection and accordingly to be preferred before others in the discovery of it This fraternity hath as it were a magnetical virtue in it whereby it draws and closely knits the hearts of each to other so that they are of one heart and of one soul Acts 4.32 1 Pet. 1.22 they love intirely and cordially t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained and servent love and where this is Rom. 13.10 no duty will be omitted for it is the fulfilling of the Law It will cause them to endeavour and to rejoyce in the Good of their brethren as much as in their own to distribute to their necessities to bear with their infirmities to sympathize with them in their calamities and to condescend unto the meanest office even the washing of their feet for their good wherein they shall imitate their Lord and Master and shew themselves to be his Disciples indeed 4. The Church also even all the particular Members thereof will share in the benefit for great will be the joy which it will occasion unto them 1. To see the children whom she hath travelled with to come to the birth and brought forth lively and perfect having Christ formed in them Another living stone squared and polsted added to the building increasing not the bulke only but the beauty of it also Will they not be ready at the sight hereof to break forth into acclamations as 't is prophecyed the people of the Jews should do at the building of the second Temple when Zerubbabel after all opposition should bring forth the Head or Top-Stone thereof with shouting crying Grace grace unto it Zach. 4.7 Luxâ— 11 Lexie Phrasis usitatissima in familiar thus Judaeorum scriptis quando summas alicui gratias agere volunt The prosperity of Sion in her inlargement and the multiplication of her children is matter of great joy unto all those that love her Every child of the Church being in this regard an Isaac causing laug ter and rejoycing of whom she may be apprehended to say as did Sarah Gâ—l 426 In loc by whom was figured out Jerusalem which is above who is the mother of us all i. e. Christiana Ecclesia inquit Paraeus sic dicta ab origine unde est The Christian Church so called because her original is from thence God hath made Gen. 21.6 saith she to laugh so that every one that beareth will laugh or rejoyce with me And as it adds to the beauty of the Church so also doth it make much for the honour of Christ the King of Sion as being the manifestation of the day of his power wherein persons are made willing to submit to his Scepter to kiss the Son Psal 110.3 acknowledging him for their Lord and chearfully coming in and joyning with the rest of his people to worship him in the beauty of Holiness whose exaltation is a chief ground of exultation unto all those who love his name and to whom his glory is dear Psal 14 5.11 12 Who delight to be speaking of the glory of his Kingdom and to talk of his power to make known to the sons of men his mighty acts and the glorious majesty of his Kingdom As the number of his subjects increaseth so doth his glory spread Prov. 14.28 Isa 51.10 11 Heb. 12.2 for in the multitude of people is the Kings
perceive there is a wide difference between their own and the judgment of others concerning them which may well if any thing will do it make them begin to grow jealous of and to question the truth of what their own deceiving hearts have suggested unto them Many there are who will little regard or be moved with the strongest and most demonstrative arguments whereby the unsoundness of their condition is plainly discovered so long as they may be owned and pass for others in the injoyment of the same priviledges with the most pious and approved which being denyed to and with-held from them they may in all probability be the sooner brought to see and pass a right censure upon themselves and their present estate which is the next step to Reformation for Real convictions are of far greater efficacy then Verbal 2. It may possibly make them ashamed of their barrennesse under the Gospel when they shall behold others of lesse standing and far short of them in years and it may be no lesse inferiour to them at least in their apprehensions for parts and natural indowments to outstrip and go beyond them in the knowledge of the mysteries of the Gospel and an answerable conversation whereof the Churches approbation is an evident demonstration And how this may prevail with and provoke them to labour after knowledge which before perhaps they neglected and looked not after and to leave off their loose walking is easie to imagine Calvin Bezâ— Piscator The Apostle Paul makes this one special end of Excommunication for of that do some understand the place and why he would have the disobedient noted and their society shun'd 2 Thes 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De excommunicationis not a hoâ— accipio Beza Cornel. a Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pudefiat Leigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych conversio Calvin in loc viz. that they might be ashamed and so come to amendment If any man saith he obey not our word by this Epistle note that man and have no company with him Vt scil videns se ab omnibus vitâ—ri negligi in seipsum descendat turpitudine suâ conspectâ pudore victus resipiscat That seeing himself to be avoided and neglected of all descending into himself and there having a view of his deformity being overcome with shâ—me he may repent Optimum hocremedium est quism pudor incutitur peccatori ut sibi disphcere incipiat This is the best remedy to make the sinner ashamed that he may begin to be displeased with himself Est enim pudor sicuti tristatia utilis ad pâ—ccati odium praeparatio quare hoc froeno coercendi sunt quicunque lasciviunt For shame as well as sorrow is a profitable preparation to the hatred of sin wherefore persons that are wanton are with this bridle to be restrained Virtutis radil reflexi laudes Bacon Augment scient As honour and approbation is a notable incitement to Virtue so shame and disallowance will surely no lesse lay a restraint upon vice and put men upon endeavours to remove that which brings disgrace up on them every man naturally coveting credit and applause and fearing and declining the contrary Est enim est inquam Chrysost in Phil. 1. impudertibus vel modicus aliquis pudor Pudorem enim Deus naturae nostrae indidit Nam quoniam ad componendum nos non satis valet timor visum est ille alias quasdam instituere vias ad hoc ut non peccemus Nempe ut homo leges positas revereatur gloriam amet amicitias appetat Nam saepenumerò quae Dei gratiâ facta non sunt pudore facta sunt For there is there is I say even in impudent ones at least some small measure of shamefastness for God hath put it into our nature Because fear is not of force sufficient to compose us it seemed good to him to appoint certain other wayes for this purpose that we might not sin viz. to reverence established Laws to love Glory to desire Friendship for often times what is not done by the grace of God is done through shame 6. Lastly By this means God may have much glory Especially these two wayes 1. From the Confirmed by their personal and publick confession of his Name and Truth and by their free and solemn dedication and giving up of themselves unto him and his service Which is the thing performed by them at their Confirmation at what time they own him for their God and resign up themselves to him to be his make profession of his Truth and promise obedience to his Will And that this is one special way whereby God hath his glory from his people is clear from the Scriptures wherein to confesse unto the Lord to confess his Name and to Celebrate his Praise or give thanks unto him are equivalent expressions and of the same signitication For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly to Confess is in he LXX Translation renderd Kircher Câ—â— cord Psal 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudâ— to praise Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Celebrate And mostly in our Translation to give Thanks or to praise Thus often in the Psalms e. g. In the grave who shall give thee thanks or confess to thee Cassiod in lob and O give thanks unto the Lord for he is good Laudate Dominum quia idipsum est laudare Dominum ore illi honerem deferre Because it is the same thing to Praise him and to give him Honour with the mouth And in the New Testamant the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Confesse is used in the same sense as I thank thee faith our Lord Christ O father Lord of heaven and earth Mat. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat B za Phil. 2.8 9 10 11. i. e. Celebro te I Celebrate thy praise gloriam tibi tribue I give thee Glory And this we find to be one branch of the great glory that God hath conferred upon the Lord Jesus who humbled himself and became obedieat to the death cven the death of the Cross therefore saith the Apostle Paul God exalted him and gave him a Name above every name that at the Name of Jesus every knee should bow c. And that every tongue should confess Cornel. a Laâ— That Jesus Ckrist is the Lord i. e. Quòd proximè maxime participet Dei Patris gloriam ut verè in eâdem cum Deo Patre gloriâ esse dici possit That he doth nearest and more then any other partake of the glory of God the Father so that he may truly be said to be in the same glory with God the Father And therefore are there such great and gracious promises made unto it as that whereby the Lord is in an especial manner glorified by his people Luke 12.8 He saith Christ that shall confesse me before men him
and doted on as if ab initio and of Apostolical institution Among other the confusion in our Congregations as to the Members of them all heaped together without any distinction is not the least remora and obstrustion in the way of Reformation which hath created no small trouble and occasion'd many hot contests among those who have laboured to regulate and bring things into better order in this regard the different apprehensions of men in this particular producing unseemly Animosityes and sadning distances between those whose union would be exceeding amiable and of considerable advantage That a distinction of persons is necessary is on all hands granted by the friends of Reformation But to find out what this ought to be what are the places or stations to be assigned to and the priviledges to be injoyed by them how they are to be considered and in what state to be accounted of according to their several capacities and qualifications hic labor hoc opus est As an help hereunto was this Exercitation undertaken and intended Wherein from the best Antiquity it appears that in the Primitive times there were in and belonging to the Church persons of several sorts and sizes and accordingly of several ranks and degrees viz. Catechumens incomplete imperfect also adult complete and perfect recens nati and such as were in their minority also some grown up to maturity and of full age in an Ecclesiastical sense And that the ordinary way by which they passed from the one state into the other was the antient rite of Imposition of hands or Confirmation which through the iniquity and corruption of the darker times was so alterd though not altogether laid aside that it was quite perverted from its first intendment the true use and end thereof being even lost and unknown by reason whereof great inconveniences and mischiefs have ensued and long prevailed to the great detriment of the Church not in likelyhood to be removed as the fruitlesness of endeavours hitherto have shewn but by the reduction of this laudable practice into the Churches of Christ the drift and scope of the following discourse which being but in part finished Mr. John Howe and communicated to a worthy and judicious * brother had this approbation returned in a few lines to the Author that partly procured its publication Sir I have at length perused your papers to my very great content and satisfaction and do hear return them with my hearty thanks for your happy labour herein and doubt not but the Church of God when it comes to injoy the benefit of them as I know it will be far from you to go about to defraud it of what may prove so good an expedient and I think the only one to extricate it out of those many perplexing difficulties through which it is striving forwards toward a Reformation will finde cause to thank you too and to blesse God for you who did in much mercy as I trust guide you to this undertaking c. As t is here tendred to the perusal and submitted unto the judgement of the godly-wise so is thy candid interpretation and friendly acceptances desired of thee If it be found to be a truth the God of truth will make way for its entertainment in the hearts of those that love the truth If it may any whit conduce to the settlement of the Churches peace and the healing of the unhappy breaches and differences among brethren the Sons of Peace and Citizens of Sion will gladly imbrace it and set upon the practise of it And that this may be the issue of this weak labour thou art earnestly desired by thy prayers to recommond it to the blessing of the Lord by him who desires to be found An unfeigned lover of Truth and Peace I. H. Christian READER HEaring of the following Treatise to be in the Press and being desired to give my thoughts thereof I have adventured according to the cognizance had of it to commend the main Contents as useful to our present time I had in my hand some moneths past a few sheets from the Author of the same Argument which now I hear is grown into a greater volume The matter asserted therein was the due disposition growth and preparation of the Baptized unto Participation in the Lords Supper collected from the Primitive doctrine of Christ and his Apostles and testified by the concurrent votes of the Church in some succeeding ages In which more than Dogmatical Faith and Negative holinesse appeared to be requisite unto worthy Communicants in those times The proof of this was the care taken of persons Baptised in their minority to nurture them up in the Faith and orderly watching to the rule of Christ And after due experience Confirmation of them and admittance to Communion in higher Mysteries This Confirmation or Approbation of the baptized being now adult and making confession of repentance towards God faith in the Lord Jesus Christ is by some glorious lights in the Church understood in that phrase of Imposition of Hands annexed to Baptisms Hic unus locus abundè testaeur hujus Ceremoniae Originem fluxisse ab Apostolis c. Hic locus ad Paedobaptismi approbationem facit c. Calv. in Heb. 6.2 Heb. 6.2 Whence it is said That this One place doth abundantly testifie that the Original of this Ceremony flowed from the Apostles though afterward it was turned into Superstition as other of the best Ordinances of God And again That this place maketh to the proof of Infani-Baptism What grounding Infant-Baptism or Confirmation by Imposition of hands have in this Scripture I will not now dispute but unless there were more express and firm ground for both we might be at a loss concerning these Ordinances What if it should be said That Jewish Baptisms and Imposition of hands are meant here by the Apostle writing to the Hebrews and that these among them did teach Repentance from dead works and Faith in God and the Resurrection of the dead and Eternal Judgment All this is truth These were among the rest of the Jewish Rites the very Principles Fundamental Elements which taught Christ though most of them were dull of hearing and did not understand him by them But let this pass As to the Initiation of Church-Infants we have a sure word of Covenant that cannot be broken And that this must be done by Baptism must be granted or else another way discovered And as for the Confirmation of them solemnly by prayer and acceptance to Communion after their parental nurture in the Elements of Religion and experience of their profiting in faith and godlynesse by Ecclesiastical institution the Author in this Treatise I hope will give sufficient proof The abuse of this by Popish Blasphemies and Prelatical Corruptions cannot be denied so that it hath been odious and ridiculous but to restore it to Primitive purity in looking more exactly to the education of Infants in the Church and nurturing them according to their
capacities and at length approving and establishing them in the truth of the Gospel cannot but be judged rational and Christian if wee take these Considerations 1. That the Light of Nature guideth as to help children according to capacity to natural perfections so to know above all the God of their Natures It is an opinion worse than Brutish not to season that tender age with some things of God as it can receive them It is not taking Gods Name in vain reasonably to make him known to the weakest understanding that it may grow therein 2. That the Ordinance of God in the Old Church for the appearing of the Males before him three times at least in the year was to nurture them and bring them to more acquaintance with God and Confirm them in his Truth And is there not need to keep Analogie with that for perfecting Souls toward God under the Gospel 3. That the many Exhortations in the Gospel for watching over the Flock to feed the lambs to perfect to stablish Souls in the truth cannot but imply the necessity and usefulness of such a practice in the Church for the nurturing of tender ages and at last Confirming them in Christ To the edifying whereof I am confident the Author hath his main scope and I shall pray he may not miss of his aim The Lord own that which is his in the Work and make it prosper In him I am Plymoth Aug. 10. 1657. Thine to serve thee G. HUGHES Christian READER IT is now many years since I wrote a passage in a book called The Sains Rest Part 4 Chap. 4. Sect 3. which since I printed some misunderstood as if I affirmed the sufficiency of Baptism alone for qualifying persons to be admitted by us to the Church-Communion of the Adult Whereas I there expresse that A Sober Profession of Repentance and Faith in Christ if they be adult is necessary to qualifie them first for that Baptism and that they must after produce that Evidence not blotted by Heresie or Scandalous sin In which I plainly supposed that those that were Baptized in infancy must also at age produce the Evidence of an Infant-Baptism upon the Parents profession with their own actual profession when adult But because I found some understood not that which is written in few words I have since divers times explained it in several Treatises especially in one of Infant-Baptism and one lately of Right to Sacraments In the former many years since I found it meet in dealing with the Anabaptists to plead for the restoring of Solemn Publick Confirmation of all that have bin Baptized in Infancy as their solemn entrance into the state of Adult Members and I presumed to make an humble motion to the Magistracy and Ministry to take it into consideration and pag. 120 121 122. gave in some proofs of the necessity of a personal Covenanting of the Adult besides the Infant-Covenant by their parents What others thought of this Motion I know not but my Reverend Brethren of this County who after Associated for the better managing of their Ministerial work did so far approve the matter that they readily concurred to make it one Article of their agreement at our Association in these words R. 7. We shall distinguish between Infant-Members and Adult and for the former we shall take their Parents profession and for the latter we shall expect their own And though it cannot be determined just to a day or year when any is past his Infant Church-estate yet none must be Enrolled and accounted among Adult and Perfect Members till they personally and publickly shall make their Profession whether it be only of their Faith and Obedience to Christ that they may be esteemed Adult Members of the Vniversal Church or also their consent to be Members of a particular Church We thought not meet to make Imposition of hands then an Article of our Agreement because its possible some good men might differ in it But the necessity of publick personal profession we agreed of But still the most are too slack in the execution Yesterday in the conclusion of a Discourse of Conversion I thought it my duty to motion such a thing to my Auditory as the publick owning of Conversion and lamenting the sins of unregeneracy and profession of Resolutions for a Holy life And presently the same day this Treatise came to be offered to my perusal though my judgment be not of that weight as to add much to the reputation of it yet the Treatise hath that Evidence which I hope hath added somewhat to my judgment The Reverend Author I am utterly unacquainted with but in this Learned Judicious Pious Exercitation I see much more of him than the face The subject I take to be of very great usefulnesse and the manner of handling it needs not my commendations I hope the Lord hath in compassion to this distempred Church sent them this Reforming Healing Truth by the hand of this our Reverend Brother It is a point that should be entertained with universal alacrity upon several accounts 1. Because it is so commonly received by Protestants and therefore among us the lesse lyable to opposition though unhapily the practice of too many hath overlooked it yet by the easier cheaper way of writing and speaking for it the most have given it a fair complemental entertainment 2. Because it is so excellently suited to the joint promoteing of Holinesse and Unity that it seems a salve just fitted to our sore where one part runs away from Purity for fear of Divisions and the other runs away from Unity for fear of Impurity 3. And withall our great sin against God and his Church by so long and common a neglect of this Duty should awake tender consciences to penitency and the readier obedience for the time to come Though the Papists themselves do agree with us for Confirmation yet their Confirmation and ours is not indeed the same thing The Council of Trent were so much offended at the Protestants difference from them about Confirmation that they thundred against them divers Anathema's Si quis dixerit Confirmationem Baptizatorum otiasam Ceremoniam esse non potius verum proprium sacramentum aut olim nihil aliud fuisse quam Catechesin quandam qua adolescentiae proximi fidei suae rationem coram Ecclesia exponebant Anathema sit 3. siquis dixerit sanctae Confirmationis ordinarium Ministrum non esse solum Episcopum sed quemvis simplicem Sacerdotem Anathema sit But these Fathers might have lest out the nihil aliud when they read our Divines maintaining the use of Exploration Prayer Approbation with Imposition of hands also in this duty But I hope no Protestants now will disown or cast by that sort of Confirmation which the Papal Council cursed our Ancestors for maintaining I confesse this duty was so timely corrupted that hath given the Papists the greater pretence to Antiquity for their way They did betimes make such haste to it as that