SEeing that Confirmation (the sub­ject of this following discourse) fals and is comprehended under one acception of Imposition of hands; and in that sense, as the words are Synonimous, so is the thing signified by both: the same being called Confirmation, from the Effect and end, and Imposition of hands, from the Rite and gesture therein used and observed; whence it comes to passe, that in the writings of the An­cients, the same thing is expressed and often to be understood by both these Terms. I think it requisite to premise a few things briefly concern­ing the Nature and Use, or End of this Cere­mony.

Imposition of hands, was Simplicissimus ritus, a most Simple rite made use of under both the Old and New Testament, 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 [Page 3]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 quàm 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.
• [Page 4]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: Ʋt 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 si [...]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 [Page 5]the laying on of the hands of the Presbytery.
  Pisrat. & Cor­nel. lapid in loc.
  [...] i.e. Donum, facultatem, munus d [...]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 impone [...]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, [Page 6]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 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, [Page 7]which are to be distinguish­ed for the better understanding of them. 1. And followed Abrenunci­ation and Exorcism; Ʋbi 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. 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 [...]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 ab [...]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, [Page 8]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 [Page 9]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 quàm 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 [Page 10]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 R [...]ais a woman; in whom Baptis­mus sanguini [...], served in the stead, and supply­ed the want of Baptismus flumi [...]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 Pro [...]el [...]ae poriae, the Proselyte or stranger of or within the gate. Weems Syna­gog. l. 1. c [...]6. §. 4 Strangers they were by birth and religion, but not affection. They were suffered to live among the Jews, be­ing therefore called incoloe or inquilini, inha­bitants; but neither were they circumcised nor conformed themselves to Mosaical Rites and Ordinances, Goodwins Mo­ses and Aaron, l. 1. c. 6. only they were tyed to the obedi­ence of those commandments, which among the Hebrew Doctors go under the name of No­ahs seven Commandments; viz.

• 1. To renounce Idols and all idolatrous wor­ship.
• 2. To worship the true God, under which is Contained the keeping of the Sab­bath.
• 3. To commit no murther.
• 4. Not to he [...]d filed with fornication or o­ther unclean conjunction.
• 5. Not to commit theft and robbery.
• 6. To administer justice, and punish male­factors.
• 7. Not to eat the flesh with the blood, or a member taken from any beast alive.

[Page 11]These though they came not into the Temple, yet were they admitted to the worship of God (entring only into the uttermost Court, Mead. Dlatrib. in Acts 17.4. called Atrium gentium) and the hope of the life to come: Quicunque (saith Maimonides) haec septem praecept a exequenda susceperit, ecce is est ex Pijs gentium mundi, habetque partem in sae­culo futuro: Whoever would undertake to ob­serve these seven Praecepts, behold he is of the pi­ous of the Gentiles of the world, and hath hope in the world to come. And these this Ingeni­ous Author, Mr. Mead conceives to be meant by the [...] Devout, or worshipping Gen­tiles, so often mentioned in the Acts of the A­postles, Acts 10.2 & 13.16. who are there sometimes also stiled [...], men fearing God.

Step. 1. This first sort of Catechumens in order to their admission into the Church, and enjoy­ment of full membership, proceeded by these Steps or degrees.

1. They submitted themselves unto teach­ing and instruction, being Catechized (from whence they had the name of Catechumens) in the Principles of the Doctrine of Christ; a sum­mary whereof is laid down by the Apostle, in Heb. 6.1. Cyprian Epist. 24. Pamel. in Annotat. Rhe­nan in Tertul. de pudicit. They had therefore a special Officer in the Church, chosen and appointed unto this work, known by the name of Catechist: and such were those famous men, Pantaenus, Cle­mens his Scholar, and Origen his; the Master and the Scholar thus succeeding one another in the famous and flourishing School of Alexan­dria. They had a place assigned for this work, Bin. concil. tom. 6. concil. Con­stant. 4. which therefore was called by the name of Ca­techumenium. [Page 12]To these Catechists they gave diligent ear, duly attending upon their Le­ctures, wherein they were instructed both in faith and manners; Lydius in notis ut suprà. and from hence were they called Audientes, or Auditores by the La­tines, as Catechumens by the Greeks, for the same reason.

2. They desired Baptism, Step. 2. having been suf­ficiently instructed in the Mysteries of the Faith; and from that time they were intituled Com­petentes, because they did joyn together in the request of Baptism: Being usually many of them, because only two solemn dayes or times in the year, were appointed for the ad­ministration of this Ordinance unto them, viz. Pasche or Easter, and Pentecost, called dies Baptismatum. and the number of these Competentes, In Heb. 6.2. So also Prima­sius dixit Bap­tismata efferri provarietat accipientium. Setm. 116. Rhenan. in Terrul. de Co­ron. Milit. Ludius in no­tis ejusdem. C [...]ran. Epitom. Be­z [...] makes to be the ground of the Apostles Plu­ral expression, Baptismatum, not Baptismi Doctrinae. Competentes (inquit Augustinus) xihil aliud intelligi possunt nisi simul petentes: The name imports no other thing then such as ask together. They also then gave in their names, and came under a strict, even a seven­fold examination, least any root of bitternesse should remain in them undiscovered, that so holy things might not be given to dogs. It was therefore decreed in the fourth Council of Carthage, cap. 85. Baptizandi nomen suum dent, & diu sub abstinentiâ vini & carnium, ac manus Impositione, crebrâ examinatione Baptismum percipiant. Let such as are to be bap­tized give up their names and after long absti­nence [Page 13]from Wine and Flesh, and imposition of hands, and often examination, let them receive Baptism.

3. These thus prepared and qualified were admitted unto Baptism, Step. 3. by the participation of which Ordinance, they made a further pro­gresse and entrance into the Church; being now no longer in the Porch only, but got o­ver the threshold; not guests and neighbours only, as before, but Denizons, and fellow-Citizens with the Saints, and of the houshold of God; being owned for such, and having their names inrolled among the Servants of Christ. Ephes. 2.19. They are now ascended unto that rank known by the name of the Baptizati, Baptismus vo­catur [...] Just. Mart. Vi­detur Originem ducere ab Heb. 6.4. (ubi Syrus interpres vertit, Baptizari) quia in Baptismo I­nitiatus eruitur de potestare te­nebrarum Fran­cis. Scorsi notae in Theophanis Homil. 21. §. 8. Exposit, in Jo­han tractat. 11. Ibid. and Illuminati; being before stiled Baptizandi, and Illuminandi. Now are they Initiati, and enjoy greater priviledges then before; this among the rest, that the Mysteries of the Sacraments are more clearly revealed and communicated to them; which were concealed from, or ob­scurely spoken of before the Catechumens; so that they were ignorant of them. Interrogemus Catechumenum; manducas carnem Filii hominis, & bibis sanguinem Filii hominis? (inquit Aug.) nescit quid dicimus. Aske a Catechumen; Dost thou eat the Flesh, & drink the Blood of the Son of man? he knows not what we say. Again, Ne­sciunt Catechumeni, quid accipiunt Christiani, the Catechumens know not what Christians do re­ceive. I could say (saith Cyril of Alexandria) much more hereof ( viz. of the Sacrm. of baptism) Nihil reverer ur non Initia [...]orum aures, Contra Julian lib. 7. were it not that I fear the ears of thē that are not Initiated. So also [Page 14]Chrysostome: Cupio sunè (inquit) clarè proferre verba, In 1 Corinth. 15.29. Apud Priscos Judaeos tri­plex fuit ratio Divinas lite­ras interpretandi. 1. Dicitur [...],quod est, [...], audi­tio, cum Historicum sensum exponimus. 2. Vocatur [...],sive extensio; cum Histo­ricum sententiam mysticâ expositione, dilatarans. 3. Est [...],paraboli­ca Caninius in commentar. sed propter non initiatos non audeo: nam hi difficilio­rem nobis Interpretationem reddunt; cogunt enim aut non clare dicere nos, aut mysteria vulgare. Dicam ta­men, sed quantum fieri potest adum­brare. Truly (saith he) I desire to speak plainly, but dare not because of the Non-Initi [...]ti. For these ren­der the Interpretation more diffi­cult to us; for they constrain us ei­ther not to speak clearly, or to di­vulge the mysteries: Casaub. exer­cit. 16. §. 43. ( viz. of Baptism) yet will I speak, but as obscurely as I can. This they did for these three reasons especially.

• 1. Because of the Sublimity of the things.
• 2. That there might be stir'd up in them the stronger desires after these things.
• 3. Fear, least the Divulgation of them, should bring them into contempt.

But now, to the Baptized these things were freely and fully discoursed of and laid open; as appears from such expressions as these often oc­curring in the Ancients, speaking of these My­steries; Norunt Mysteriorum periti, sciunt Ini­tiati, norunt fideles, Inltiari est per illuminatio­nem Pachymer, paphus. in Are­opagit. De Hierarch. Eccles. initio. &c. Full to this purpose is that passage of Dionysius Areopagita; Do­ctrina (inquit) de Sacramentis è Scripturis de­prompta, solis fidelibus & Initiatis est communi­canda. The Doctrine of the Sacraments drawn out of the Scripture, is to be communicated on­ly to the faithful and Baptized. But though they were advanced thus far, and admitted into the [Page 15]Church, as having solemnly given up their names to Christ, yet were they accounted but incompleat Christians, they neither did nor might enjoy all the Priviledges of Church-mem­bers, because somewhat requisite hereunto was still wanting, viz. Confirmation; Step. 4. which when they once came under, they by it ascended one degree higher, and were ranked among those in the Church who were called by the name of [...] perfecti.

There were such as by Imposition of hands (which was the first and at first, Priscis tempo­ribus Impositi­one manuum Baptismum Confirmari so­lebat. Walfrid Strabode reb. Eccles. cap. 26. the only Cere­mony herein made use of) were admitted to the participation of all the priviledges of Church-members, and so became, and were declared to be compleat and perfect Christians. This Ceremony the Ancients speak of and expresse (as hath been said before) by the name of Uncti­on or Chrysme, because the use of anointing with oil or Chysme was crept into this rite, as well as into Baptism, though as a corruption into them both, the Scripture not affording the least warrant for it, though it be pretended: Nor is there mention made of it by any approved Author before Tertullian. Altare Damase. ex Bedâ. The Authors of it had an eye, it seems, unto the custome and pra­ctice of the Jews, among whom the priests were anointed; in a fond imitation whereof, this anointing was introduced into the Christian Church, Lib. de Baptis­mo. as appears from the words of Tertul­lian: Exinde, inquit egressc de lavaero perun­gimur benedictâ Ʋnctione de Pristinâ Discipli­nâ, quâ ungi oleo de cornu in Sacerdoti [...] solebant. Next (saith he) coming forth out of the laver [Page 16]we are anointed with blessed oil, from an ancient usage, wherein they were wont in the priest­hood to be anointed with oil out of a horn. So that usus illius a consuetudine Israelis absque mandato in Ecclesiam introductus est: Muscul. lo. com. The use hereof from the custome of Israel was without a command brought into the Church. And indeed, Bellarmines Arguments and Allegations for it from the Scripture, (for fain he would that it should have some footing there) are both impertinent and frivolous, as any one that will examine them may easily and soon perceive, and hath been made evident by the Nervous Amesi­us (materia haec, inquit (viz. Ʋnctio) est adeò remota a Sacramentis novi Testamenti, In Bellar. ener­vit. tom. 3. lib. 3 [...]ap. 2. ut in toto novo Testamento, nulla fiat ejus mentio. This matter ( viz. Unction) is so remote from the Sacraments of the New Testament, that in the whole New Testament there is no mention made of it). Panstrat. de Sa­cram. l. 4. c. 10. And more at large by the learned and la­borious Chamier.

Now this Imposition of hands, or Unction, immediately (for the most part) or within a short time following the baptism of the Adult; because by it they became compleat Church-members, intituled unto, and invested with an actual right unto all the priviledges of such; hence is it spoken of by the Ancients as that which perfected baptism, because it perfected the Church state of such as were baptized: De Sacrament. lib. 2. cap. 11. in which sense the expression is not only tolerable, but also good and warrantable, though as used and meant by Belarmine and his party (affirm­ing, eam multò majorem gratiam, quàm Bap­tismum [Page 17]conferre nec sine hoc ritu perfici Baptis­mum: That it confers far greater grace then Baptism, neither can Baptism be prefected with­out this rite. Also, Contar. de Sa­crament. l. 2. c. 2. Sacramentum hoc est Bap­tismate perfectius: veluti inchoatione rei, ipsius perfectio. This Sacrament is more perfect then Baptism, as the perfection of a thing then its inchoation) non tantùm Scripturae hoc incogni­tum & contrarium est, Hommius Dis­put. 46. §. 5. sed etiam blasphemum Idololatricum: this is not only unknown and contrary to the Scripture, but also blasphemous and idolatrous.

Concerning this effect of Confirmation; viz. That it made the Baptized perfect Christians or compleat Church-members, is evident in the ancients: being for this reason called [...], unguenti consummans Ʋnctio, Pachymer. pa­phras. in Dio­nis. Areopagit. Observat. lib. 1 cap. 25. the perfecting Unction; whereof thus speaks Albaspinaeus, acquainting us with the judgment of antiquity in general; Nemo olim perfectus existimabatur Christianus, qui dono Spiritus sancti, confirmatus & donatus non es­set. No man was of old accounted a perfect Christian, who had not been confirmed and in­dued with the gift of the Holy Ghost. This ex­pression of giving and receiving the holy Ghost, was still continued and made use of, because the Apostles by Imposition of hands did confer the holy Ghost; which, though none after their time did, or could do, yet the confirmed were presumed to receive him, though not in the extraordinary gists, yet in the confirming grace of it, being earnestly prayed for by the Church. The same Author shews us also, that [Page 18]this Unction was that especially for which they were accounted worthy of the name of Christi­an. Hoc uno, Ibid. inquit, Sacramento Christiani nomen vel praecipuè meremur, quòd oleo sancto corpus, & Spiritu sancto anima nostra ungatur & perfundatur; ut hac duplici Ʋnctione delini­ti, uncti & Christi dici possimus. By this Sa­crament alone doe we chiefly obtain the name of Christian, because our bodies are anointed with holy oil, and our souls with the holy Ghost, that by this twofold anointing we might be called Christians or annointed ones. To the same purpose speaks Cyrill of Jerusalem: Cateches. Mys. tagog. 3. Hu­jus Sancti Chrysmatis dono accepto, meritò ap­pellamini Christiani; antequam enim haec gratia vohis donata esset, non eratis propriè digni eo nomine, sed pergentes eò usque progressi estis, ut efficeremini Christiani. i. e. The gift of this holy Chrysme being received, you are deserved­ly called Christians: —For before this grace was vouchsafed you, you were not properly worthy of that name, but going on, ye have proceeded so far as to be made Christians. So that till this were done, something was thought wanting to the complement of a Christian. A­gain, nunc apud nos, Epist. 73. l. 8. inquit Cyprianus, qui in Ecclesiâ Baptizantur, praepositis Ecclesiae offe­runtur, ut per nostram orationem ac manus im­positionem Spiritum sanctum consequantur, & signaculo dominico consummentur. To this day with us, saith Cyprian, such as are baptized in the Church, are offered to the overseers of the Church, that by our prayer and Imposition of hands they may receive the holy Ghost, and [Page 19]be consummate by the Lords seal. Also the same Father in another place to the same pur­pose; Epist. 72. Sec. 1. Tum demum plenè sanctificari & esse Filii Dei possunt, si Sacramento utroque nascan­tur, then at length are persons fully sanctified, and may be the sons of God, if they be born of both the sacraments; meaning Baptism and Un­ction, or Imposition of hands; which latter he calls a Sacrament in a larger sense, being taken pro ritu Sacro, for a Sacred rite: or because u­sually it was conjunct with Baptism. And thus is the same Author to be understood, where he speaks of the necessity of Confirmation: Rivet. contro­ver. tom. 2. p. 56 Signa cum ad res Divinas pertinent, Sa­cramenta ap­pellantus. Aug. Ʋngi quoque, inquit, necesse est eum, qui baptizatus sit, ut accepto Chrysmate, esse Ʋnctus Dei (i. e. perfectè Christianus) & habere in se gratiam Christipossit. It is also necessary (saith he) for him that is baptized, to be anointed, that the Chrysme being received, Epist. 70. Sec. 3. he may be the anoint­ed of God, ( i. e. perfectly a Christian) and have in him the grace of Christ. For so Petrus de Aliaco shews his meaning to be: Altenstaig. in Vocabular. Adulto est ne­cessaria, sic quòd non contemnat, alias non est plenus Christianus. Its necessary for the adult, so far that he contemn it not, otherwise he is not a full Christian. Which is also the sence of that canon of the Council of Laodicea: O­portet Baptizatos post Baptismum percipere Chrysma coelefte, & regni Christi fieri seu inve­nivi participes. The baptized ought after Bap­tism to receive the heavenly Chrysme, and be made partakers of the Kingdom of Christ. And of those words of Hierom, Christianum nomen, regni quoque & principatus Dei honorem in perceptione [Page 20]matis sive per SanctiChrysmatis Ʋnctionem (viz. In Thren. 2. inchoativè by the one, and perfectivè by the o­ther quoad Ecclesiam) suscepimus & habuimus: Aliter (inquit Clemens Romanus) perfectus Christianus esse nequaquam poterit, In Constitut. sedere inter perfectus. Otherwise a person cannot be a per­fect Christian, nor sit among those that are per­fect. And being thus interpreted, that passage of Albaspinaeus may be passable, wherein pur­gation of the soul from the filth of sin (viz. Sa­cramentaliter) is ascribed to Baptism, and or­nation or the beautifying thereof with grace, unto confirmation: Quemadmodum (inquit) Baptismi aquis traduces & originales noxe de­terguntur; Observat. lib. 1. cap. 25. ita pretioso Spiritus sancti oleo & unguento, animae, quae in Baptismo emersit de­tersa & candida, coelestibus donis variisque be­neficiis vestitur & ornatur: In this constru­ction, it will not be so injurious to baptism (wherein Christ is put on in both respects, as Rom 6) as otherwise it would be; if we un­derstand the latter of the augmentation of grace, or confirmation therein: and also of their being invested with all the priviledges of Church-mem­bers who are confirmed.

And that by Perfection is meant no other ther, then their right to, and enjoyment of those priviledges, especially the Lords Supper, will appear from the following passages (to which many more of the like nature, if need were, might be added). The mystery of Chrysme, (saith Dionysius Areopagita, De Eccles. Hie­rarch. cap. 14. [...] or the book bearing his name) est Eucharistiae co-ordinatum, & di­ [...]itur [...], quòd reipsâ consecret & consum­met. [Page 21] Ibidem cap. 2. Contemps. 3. Sect. 8. Againe, Post Ʋnctionem confirmationis, eum qui initiatus est (i. e. Baptizat us) Ponti­fex ad Sanctissimam Eucharistiam vocat, & Mysteriorum perficiendi vim habencium, com­munionem illi tradit. After the Unction of Confirmation, the Bishop calls him that is bap­tized unto the holy Eucharist, and delivers to him the communion of those mysteries that have the force of perfection. Hence Corderius in his Annotations upon him, reckoning up the twelve Ceremonies observed about Baptism, makes these the two last of them; viz. the a­nointing with Chrysme, and (as the consequent thereof) that thereby the Bishop did declare the person anointed or confirmed to be capable of the Eucharist; and then were they held com­pleat. Clear and full for this, are those words of Albaspinaeus in his Notes upon the Canons of the Council of Eliberis. Can. 77. Et tanquam fa­stigium impo­nere. Consirmatio (in­quit) extremam quasi manum perfectioni adde­re videbatur; quâ quis Christiani nominis & Eucharistiae sumptione dignus putaret ur. Qui igitur non esset confirmatus, Eucharistiâ non do­nabatur; quam qui nondum esset assecultus, ne­qua sanctus, neque justus, aut fidelis nomina­batur; quòd Eucharistia extremus esset actus formaque Christiani heminis. Confirmation (saith he) seemed to give as it were the last stroke to perfection, and to lay on the top-stone, by which a person was accounted worthy the name of Christian, and the participation of the Eucharist. He therefore that was not Confirm­ed, was not entituled or admitted to the Eu­charist; which who so had not as yet attained, [Page 22]was stiled neither Holy, nor Just, or faithful; because the Eucharist was the last or utmost act and form of a Christian man. So also did the Waldenses account of it. Apolog. cap. de Baptismo. Confirmatione proti­nùs data plena authoritas & jus corpori Christi & sanguini cum omnibus fidelibus Communican­di. By confirmation is forthwith given full au­thority and right of communicating in the body and blood of Christ with all the faithful. Well then might they be esteemed imperfect, that were not invested with this priviledg.

After this manner, such as had imbraced the Gospel, and after profession of their Faith had been baptized, were completed and perfected by Confirmation: Wherein by prayer, with Imposition of hands (to which was added in processe of time, anointing with Oil or Chrysm) the Lord was earnestly calld upon by the Church for increase of grace, and their establishment in the faith which they had professed; And they declared to be such as had a right unto and were capable of the Lords Supper, the highest mystery of Christianity, to the participation whereof, none were admitted, but only such as were judged meet for it; Albasp. obser. li. [...]. cap. 25. viz. eos, qui mul­tò anteà morum & probitatis suae specimen exhi­buissent, quique se ita fidos probassent, ut tutò eis mysteria divulgari possent: Those, who some good while before had given proof of their manners and godliness, and who had approved themselves so faithful that the mysteries might safely be divulged to them.

And now are they advanced to the highest Classis or rank within the Church, Sep. 5. being in [Page 23]the number of these who were called Fideles, or faithful; who were such as had been admitted to, and actually partakers of the Lords Sup­per; for so that diligent searcher in­to Antiquity, Albaspinaeus: Baptismus & Confirmatio per Eucharistiam proficiun­ter. Non enim illa perfectè tradita censebantur, nisi ac­cesserit Eucharistia, quasi cae­terorum consummatio. Ca­saub. exercitat. 16. §. 30. Eu­charistia per excellentiam di­citur communio, quia hunc­modum Christus instituit longè efficacissimum, per­ficiendae unionis quam ar­ctissimae intersese & mem­bra sua. Ibid. Item, Eucha­ristia est perfectio, quia con­junction nostrae cum Chri­sto veluti colophonem im­ponit. Ibid. §. 48. [...] sacrorum maximorum con­templatio. Ii sc­lùm (inquit) censebantur & appel­labantur Fideles, non qui Baptizati aut confirmati, sed qui duobus istis Sacramentis muniti, insuper Eu­charistae Sacris donarentur & partici­passent. Those only (saith he) were accounted and called faithful, not who were baptized or Confirmed only, but who being prepared by these two Sacraments, over and a­bove, were entituled unto, and had been partakers of the holy Eucharist. Hence as baptism was termed [...], or Initiation; and Confirmation [...], or perfection: So was the Eucharist, [...] the most perfecting of all the holy mysteries, Heinsius in Annotat. in Clemen. Alex. Exercitat. 16 Sect. 43. and [...] that which perfected all the rest: Also [...], Sacro­rum omnium plena participatio, the plenary participation of all the sacred mysteries. For For to be epopta, valet cognitione rerum Di­vinarum & Sacramentorum perceptione esse per fectum: Nihil enim ulteriùs fuit. Imports thus much, to be perfect through the knowledg of divine things, and the participation of the Sa­cram [...]nts. Thus the excellently learned Casaubon.

The second sort of Catechumens (and they are the only sort to be found now amongst us) [Page 24]were the children of believers. Duo erant Ca­techumenorum ordines, In Heb. 6.2 (inquit Calvinus) viz. extranei & liberi fidelium; there were two sorts of Catechumens (saith Calvin) viz strangers, or such as were heathen by birth, and the chil­dren of believers; and both these were under the charge of the Catechists; Qui Christianae pietatis praecepta aut pueris aut adultis ethnic is tradiderunt. Cent. Magd. 3 cap. 7. de Scho­lis. Whose office it was to deliver the precepts of Christian piety, either to the chil­dren ( viz. of believers) or adult Ethnicks: which children had in their infancy been bapti­zed, because born of parents within the visible Church, and actually members of it; to whom belongs this great and gracious priviledge, to have their seed as well as themselves to be ac­counted within the covenant, holy in oppo­sition to common or unclean, 1 Cor. 7.14. Ezra 9.2 Mal. 3.15. and such as God owns for his; for which cause they are stiled a holy seed, yea, a seed of God.

These being grown up to years of discretion, were also to come under the rite of Confirma­tion, Gratia corporis Christi, illis solis danda est qui jam per baptismum fa­cti sunt filii Dei & per manus impositionem. Chrysostom aut author imper­fect operis, in Mat. homil. 17. Contr. tom. 2. before they could be admitted unto the Lords Supper, or full membership, and therefore (as the former) were Christians and Church-members in compleat, not injoying other pri­viledges. They were as the nursery of the Church, carefully to be trained up in the know­ledge of the principles of Religion, respecting both faith and manners: and this not only by their parents, but afterward together with the the other Catechumens, by the Catechists: Se­debant (inquit Rivetus) inter Catechumenos: They sate (saith Rivet) among the Catechu­mens: [Page 25]and that so long, Calvin. Instit. l. 4. c. 19. Sec. 4. donec ritè fidei myste­riis instituti poterant fidei confessionem coram E­piscopo ac populo edere, till being well instructed in the mysteries of the Faith, they were able to make confession thereof before the Bishop and the people. So that they were at the time of their being Competentees in reference to the Lords Supper (as the former sort of Catechumens in reference to Baptism) to give the Church an account of their Faith and manner of life (which was inquired into) to their satisfaction in both; and so, (and not else) were by confirmation to be owned and received as full members of the Church, and to enjoy all the priviledges of such, particularly as the chief (as among the Jews praecipuus honos Paschae habitus est, Sigon, de re­pub heb. l. 3. c. 9 the Passeover was chiefly had in honour) admis­sion unto the Lords Table. And 'tis both re­quisite and rational that so it should be: For

• 1. Whereas, in their infancy and minority they were considered in, and as parts of their parents, and so by vertue of their parents mem­bership injoyed the Ordinance of Baptism, and that regularly, according to the word. So being grown up to maturity and ripenesse of years, they are now to be looked upon, and considered in themselves, and no longer as in their parents, in reference to the injoyment of any further Church-priviledge; and therefore as being in a capacity so to do, they ought now to take hold of the Covenant for themselves, they are to render a personal account of their Faith, and to give their consent to the terms of the Cove­nant [Page 26]that so they may be admitted into the fellowship of the Church, as persons distinct and upon their own account.
• 2. In their receiving the Ordinance of Bap­tism; they were meerly passive (nor is activity a necessary qualification of the subject, requi­site in all persons to be admitted thereunto, but only in subjecto capaci) the membership of their parents, and their bringing and offering them up unto the Lord, being sufficient to their en­joyment of it. But now, as to their admission to the Lords Supper, and the intituling of them to all other priviledges of full members, neces­sary it is that they be active, because to the right receiving and improvement of them, per­sonal Faith and other graces must be exercised. That therefore the Church may be satisfied con­cerning their meetness for such a state, and par­ticularly for the Participation of the Lords Supper; needful it is that they come under ex­amination, and make some such declaration of the work of God upon them, as may be a suf­ficient ground to the Church for their proceed­ing, in the admission of them to the actual en­joyment of that and all other priviledges, as full members; which is the thing that is done in Confirmation.

And as this is a Laudable and necessary course to be taken for the right admission of persons unto full membership; so doth it appear to have been the practice of the Church of Christ in all ages (though corruptions have invaded this as well as other usages, yea so overgrown it, as to the true Primitive Notion, Nature and [Page 27]End, or Use of it, it hath lain hid, and been unknown for many Centuries of years together) and to have some probable ground in the Scrip­ture, both which I shall endeavour in some mea­sure to make good.

1. A probable ground hereof in the Scripture we have, in Heb. 6.2. of the Doctrine of Baptisms, and laying on of hands: Where this is made one of the Principles of the Doctrine of Christ; viz. The Doctrine of laying on of hands. Where first, its place is to be observed; viz. next after Baptism; being as it were an Appendix thereof, for the most part immediately following it in such adult as were baptized, and the next privi­ledge of the Church that such did enjoy, as had been baptized in infancy.

2. I find it by the best Interpreters usually understood of one or more of three particu­lars, that Imposition of hands had relation unto.

1. Of the Extraordinary gifts of the Holy Ghost, which were conferred at first upon many new converts, by the laying on of the hands of the Apostles: whereof mention is made in the book of the Acts. Act. 8.17, &c.

2. Of the Officers of the Church, who were Ordained and set apart unto their offices by prayer and Imposition of hands. Thus Paraeus, Initiatis erat doctrina de donis Spiritualibus & Ministerio Ecclesiae. In Heb. 6.1 It was an Initial Doctrine concerning Spiritual gifts and the ministry of the Church. In Bell. Enerv. Per Impositionem manuum (inquit A­mesius) ministerium totum intelligitur: By Impo­sition of hands is meant the whole Ministry.

[Page 28] 3. Of the Confirmation of such as had been baptized, who before the Church made a pro­fession of their Faith; the adult before Bap­tism, In loc the infant baptized before Confirmation. So Piscator understands those words, of the time when those other named Fundamentals were publickly professed; viz. at baptism, by such as were baptized, being adult; and at their Confirmation, by such as had been baptized in their infancy. Paraeus also mentions this, as by some thought to be the meaning of this place. Beza conceives these words to contain in them the heads of the Catechism which was wont to be delivered and taught unto those that were to be Baptized or Confirmed. Im­positio manuum (inquit Rivetus) cujus mentio fit. In Cont. tom. 2 Heb. 6.2. Referenda est ad solennem Bapti­zatorum benedictionem, quae a pastoribus sole­bat fieri, eos in Christianismi vocatione confir­mantibus. Imposition of hands, whereof men­tion is made, Heb. 6.2. is to be referred unto the solemn benediction of the baptized, which was used to be performed by the Pastours, confirm­ing them in the calling of Christianity. So also the Doctors of Leyden. In Synop. disp. 47. Referter impositio ma­nuum, Heb. 6.2. ad curam illam Ecclesiae pris­cae, quâ pueri eruditi in Doctrinâ Catecheticâ, priusquam admitterentur ad coenae participatio­nem, Ecelesiae sistebantur, de fide suâ responsu­ri; & precibus deo commendabantur, adjecto ritu manuum impositionis, qui gestus erat oran­tium & benedicentium, Imposition of hands, spoken of, Heb. 6.2. is referr'd unto that care of the ancient Church, whereby children that [Page 29]were instructed in the Doctrine of Catechism, before they were admitted to the Participation of the Lords Supper, were presented to the Church, to give an account of their Faith, and were by Prayer commended unto God, to which was added the rite of Imposition of hands, be­ing the gesture of such as Pray and Bless. In loc. An­selme thus expounds it: Impositionis manuum, nempe, Epilcoporum in Confirmatione neophy­torum. Of Imposition of hands; to wit, of the Bishops in the Confirmation of young con­verts. Calvin also gives this only as the chief thing intended by the Apostle in this place; from whence he draws this remarkable infe­rence, wherein he plainly declares his appre­hensions concerning the Original and Antiquity of this Practise in the Church of Christ. Hic unus locus (inquit) abunde testatur, hujus ceremoniae Originem fluxisse ab Apostolis; quae ta­men posteà in superstitionem versa fuit; ut mun­dus semper ferè ab optimis institutis ad corrup­telas degenerat—quam ob rem hodiè reti­nenda pura institutio est, Superstitio autem cor­rigenda. This one Place (saith he) doth a­bundantly testifie that the Original of this Ce­remony did flow from the Apostles, which yet afterward was turned into a Superstition: as the world almost alwayes doth from the best Institutions degenerate into corruptions— Wherefore to this day the Pure Institution ought to be retained, but the Superstition to be cor­rected. Here then we see, that in the Judge­ment of this excellent and incomparable man, Imposition of hands for the Confirmation of [Page 30]such as had been baptized, is of no lesse then A­postolical Institution, and of no later date, which ought still to be practised in the Churches of Christ. To which add Hyperius, qui intel­ligit, Heb. 6.2. de impositione manuum, quae fi­ebat & in Confirmatione eorum qui jam erant Baptizati, & rectè instituti, ut acciperent Spiritum sanctum, & de Ordinatione. He un­derstands Heb. 6.2. of Imposition of hands, which was made use of, both in the Corfirmation of those that had been baptized and rightly in­structed, that they might receive the Holy Ghost. And of Ordination, Illyricus also, in Heb. 6.2. Credo, inquit, etiam sic esse in Primitivâ Eccle­siâ, tyrones ex Catechumenis transferre inter maturiores auditores, ut jam eis fas esset com­municare tanquam dijadicatis & probatis. I believe, saith he, that so it was in the Primitive Church, to transfer young ones from the Cate­chumens among the more mature Auditors; that now it might be lawful for them to Com­municate, as having been tryed and approved. I shall close the positions of this Text, with that of the learned and godly Mr. Deering, in his Lectures upon part of this Epistle: which is full to our purpose. Imposition of hands, saith he, was a solemn Ceremony used with Prayer, in which it was declared, that the parties were ac­cepted of God into his Church, according to the faith of Christ, which they then professed —. This which this day ought to be practised as a thing very profitable in the Church of God, is miserably defaced by the Papists; for where it was in the Church of God an use, that Chri­stian [Page 31]children should be taught the Principles of Faith, which when 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 [Page 32]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 orthodoxo [...] (of whom enough before) to be genuine. But that they are but counterfeits as to the name they bear, Perkins in pre­p [...]r [...]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 [Page 33]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 ur­ [...]ibus per Presbyteros & Diaconos baptizati [...]unt, Episcopus ad invocationem Spiritus san­ [...]ti manus impositurus excurrat. That unto those who afar off in the lesser Cities were bap­tized [...] [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [Page 34]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, quàm 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 [Page 35]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 [Page 36]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. [...]p. 25. Si quis evivis recesserit, nondum confirmatus, is tamem inter sanctos re­censeri [Page 37]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 Ʋladislaus 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 [Page 38]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 [Page 39]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, after a serious and solemn protestation made of their purpose of perseverance in both, Apolog. Walde. part 3. pag. 177. &c. is ve­ry notably and at large (too large here to transcribe) set down in their Apology following the Profession of their Faith.

Yet once more they fully declare themselves concerning this thing: their words are worthy the recital; which are these: Itaque (speak­ing of children that had been baptized) cum ad annos discretionis pervenerint, Apolog. Wal­dens. part. 4. & rationem fidei suae jam intellexerint, ac Christum jam se­riò adamare caeperint: Ducimus ad eorum pro­fessionem quaecunque parentum sive compatrum opârâ, aut Ecclesiae Ministerio adsecuti sunt; ut ea omnia ipsimet suapte & liberrimè coram totâ Ecclesiâ ad suam ipsorum salutem, in ce­lebratione ritus impositionis manuum profitean­tur. Quo facto, fit illorum confirmatio Atque ibi protinùs datur illis plena authoritas ac jus corpore Christi & sanguine cum omnibus fideli­bus communicandi, in memoriam ac emnium bonorum nobis in Christo depositorum ac datorum participationem & fruitionem praesentissimam, ad quod mox ab infantiâ vocati & oblati fuerant, & verbo Christi ac illis baptismo isthaec jam sibi promissa habuerunt, i. e. Therefore, when [Page 40]they come to years of discretion, and now un­derstand the reason of their faith, and begin seriously to love Christ; we bring them to the profession of those things, whatsoever they have attained by the industry of their parents or God-fathers, or by the Ministry of the Church, that they themselves may freely and of their own accord profess all those things before the whole Church to their own salvation, in the celebration of the rite of Imposition of hands; which being done, they are Confirmed. And then there is straightway given unto them full power and authority to communicate in the bo­dy and blood of Christ, with all the faithful, in memorial, and present participation and in­joyment of all those good things which are de­posited and given to us in Christ, whereunto they had been called and offered immediately from their infancy, and had these things pro­mised unto them by the word of Christ and bap­tism.

Lo here represented unto us a lively Scheme of Primitive Confirmation, recovered from the dark and dust, by those first reformers! wherein it evidently appears what thoughts they had of it, and how useful and necessary they judged it to be, as the only way whereby such as were adult, ought to be admitted to full-mem­bership, and the actual enjoyment of all Church priviledges.

6. A Semblance hereof hath been found in the succeeding reformed Churches, though much differing from the Primitive practice, and too too complying with, and corformable (in [Page 41]some especially) to that of the Romish Syna­gogue. Particularly, here in this Nation (so much the more to be wondred at, considering they had so excellent a president in these Wal­denses, from whence to have taken a pattern) among whom it was so far regarded, that even in the Liturgy care was taken, and an order pre­scribed for the performance of it. Concerning it, we have this account given: In poli [...]iâ Ec­cles. Anglic. Confirmation ought to be observed; quia cum pueri ad ma­turiorem aetatem pervenerint, & didicerint quae & quanta susceptores ipsorum nomine in Bap­tismo promiserint; ipsi proprio ore, proprio con­sensu, publicè in conspectu Ecclesiae, eadem agnoscant & confirment; profiteanturque, se divinâ gratiâ adjuvante; conaturos ea omnia fideliter observare, quibus jam suis verbis, s [...]â confessione assenserint. Because when children come to riper age, and shall learn what, and how great things their undertakers did in their name promise in Baptism, they themselves should acknowledg, and confirm the same with their own mouth and consent, publickly in the face of the Church; and withall, professe, that through the help of Divine Grace, they would endeavour faithfully to observe all those things, to which now with their own words and con­fession, they gave assent. Again: Nemo ad sacro sanctam communionem priùs admittatur, quàm & Catechismum didicerit, & Confirma­tus sit. Let none be admitted to the holy Com­munion, before he hath learned the Catechism, and been Confirmed. Bona verba; here are good words; Surely they deemed it to be of [Page 42]some weight and consequence: And yet, as u­sed by them, 'twas little lesse then ridiculous, a meer vain, and empty Ceremony; or, as the Saxon Churches truly term the Popish Sacra­ment of Confirmation, Harmon. conf. inanis umbra, an emp­ty shadow: Disp. 46. §. 4 and Hommius; inane hominum superstitiosorum commentum; a vain invention of superstitious men. But the Primitive pra­ctice herein, utilis consuetudo & laudatissima, & Ecclesiae aedificationi, Sect. 2. (being indeed the on­ly regular way of adding compleat and polish't stones unto this building) utilissima, quam in pu­rum usum restitutam optamus: A useful and most laudable custome, and most profitable for the edification of the Church, which we wish were restored to its pure use. In this pious wish the reverend Calvin joyns with him: In Opuscul. de Eccles. Reform. rat. Nos in­quit, ejusmodi ritum ubique restitutum meritò optaremus. We could deservedly wish that such a rite were every where restored. And a­gain; Talem manuum Impositionem laudo, & restitutam hodiè in purum usum velim. Such Imposition of hands I commend, Instit. l. 4. c. 19. Sect. 4. and would that at this day it were restored unto its pure use. In Heb. 6.2. Bullinger also herein agrees with them: Ʋtinam haec, inquit, postliminio ad nos redeat manuum Impositio, ritus sanctissimus, & uti­lissimus. Would to God this Imposition of hands might return to us again: a most holy, and most profitable rite. Which desires of these worthy men, do not, as I conceive, imply a to­tal want and absence of this custome in the re­formed Churches, but the imperfection of it, as to its due administration. For so the pro­fessors [Page 43]of Theology at Leyden, In Synops. pur. Theolog. disp. 47. Sect. 13. as the former uttered their wishes for its restitution, presently add; Cujus substantia in Ecclesiis nostris Religiosè servatur: The substance where­of is Religiously preserved in our Churches. So also Dioclavius: In Ecclesiis reformatis adrem ipsam propiùs accedunt—& ubi quid deside­ratur, Altar. Damasc. restitui optamus. In the Reformed Churches they come nearer to this thing, and where any thing is wanting, we wish it restored. The restauration of it therefore to its right use, and Primitive purity being a thing so desirable, plainly argues the need which the Church stands in of it, and the great beauty and benefit that would redound unto it thereby.

For this end, the corruptions adhering to it, through the iniquity of preceding ages, should be searched out and examined, that upon tryal being found to be such, they might be cast off and rejected. So would the thing it self appear in its own native colour and comliness. Those of Popish confirmation (which comprehend al­so the Prelatical) may be reduced to these heads.

1. The Name: Being by those of Rome cal­led and accounted a Sacrament; but without any just ground at all: the definition of a Sacra­ment properly so called, not belonging to, nor agreeing with it, as Amesius well shews. In Bellar. Ener­vat. cited in Al­tar. Damasc. Yea, spalatensis proves out of divers good Authors: Ceremoniam confirmandi veteri Ecclesia per plu­ra saecula fuisse ceremonialem ritum Baptismi non peculiare per se sacramentum. That the Ceremony of confirming in the ancient Church, [Page 44]was for many ages, a ceremonial Rite of Bap­tifm, not a peculiar Sacrament by it self: Some of the ancients do indeed give it the name of a Sa­crament, but then is the word to be under­stood in a larger sense: Pro sacro ritu aut sig­no, for a sacred Rite or sign: Or else is it to be considered as an Adjunct or Appendix to Bap­tism; being so far as it were a part of it, in the Primitive times, that it was accounted one with it: Panstrat. de Sa­crament. l. 4. c. 11. Sect. 3. tam certum est, (inquit Chamier) unum idemque sacramentum fuisse reputatem, ut ef­fecta baptismi & Chrysmatis promiscuè descri­buntur. So certain is it, that they were reput­ed one and the same Sacrament, that the effects of Baptisme and Chrisme are promiscuously de­scribed. No marvel is it then, that they who judged them to be the same thing, should afford them the same name.

2. The Nature of it: Comprehend­ing,

• 1. The Matter: Which among the Papists is annointing with Chrisme, a compound of Oil and Balsome,
  Bellar. tom. 2.
  consecrated by the Bishop: whereof there is no mention at all in the Scri­pture; in so much as some of their own, have been of opinion:
  River. Contro. tom. 2.
  Nec ab Apostolis, nec a Christo fuisse institutum. That it was institu­ted neither by Christ, nor the Apostles; but that it had its original (as some say) from Ca­lixtus Bishop of Rome:
  Flores tempo­tum, cited in confes. Tabo. cap. 7.
  anno 218. Qui insti­tuit confirmationem fieri cum Chrysmate, quae priùs fiebat cum manuum impositione sine Chrys­mate: Who ordained Confirmation to be per­formerd with Chrysme, which before was done [Page 45]with Imposition of hands without Chrysme. And the best proof that Bellarmine brings for it,
  Tom. 2.
  is the authority and determination (being of no validity at all) of those two novel councils, as he cals them; viz. of Florence, anno 1439.
  Gesner de con­sil.
  and of Trent, 1546.
• 2. The Form: Which they make to lie in these words: Consignote signo Crucis,
  Bellar. Ibid.
  & con­firmo te Chrysmate, salutis, in nomine Patris & Filii & Spiritus Sancti. I sign thee with the sign of the Crosse, and Confirm thee with the Chrysme of salvation, in the Name of the Father, and of the Son, and of the Holy Ghost. A meer humane invention and device, that hath not the least shadow for it in the Scriputure, wherein, [...] quidem, concerning it is to be found: no, nor yet in the more ancient wri­ters, (as Bellarmine himself confesseth) so that 'twas altogether unknown to the Primitive times and all true Antiquity; he is forced there­fore to alledge in the defence of it, those fond officialists, Alcuinus and Amalarius, who cite for the proof hereof an old musty missall, known by the name of Ordo Romanus. And for the expresse form of words, he can carry it no high­er then the forenamed Council of Florence. This therefore is but a late figment of Super­stitious men, and deserves with scorn to be re­jected.
• 3. The Administrator: Who must be a Bishop at least (for the credit of their Sacra­ment) to whom alone it properly belongs to Confirm,
  Bellar. tom. 2.
  and to none other. But how weak, yea, even blasphemous his Arguments [Page 46]are for the proof hereof, is by Amesius made evidently to appear. Ambition indeed seems to have been the ground of this restriction, as Hierom intimates,
  Advers. Lucif.
  , where he tells us: In multis locis hoc factitatum fuisse ad honorem potiùs Sa­cerdotii, quam ad legis necessitatem. That this was in many places, done rather for the honour of the Priest-hood, rather then for the necessity of any Law requiring it.
• 4. The Subject, or person to be Confirmed: Which the Romanists will have to be not only such as are adult, but also children in their infancy, before they come to the use of reason, and years of discretion. Plerique (saith Di­doclavius,
  Altar. Damases
  speaking of those of that party) cen­sent expedire magis infantiae tempore; quia aetas infantilis non est capax fictionis, quâ effectus sacramenti impediatur, & huic sententiae favet antiquus usus Ecclesiae. Many think it to be expedient rather in the time of infancy, because the infant-age is not capable of fiction, where­by the effect of the Sacrament may be hindred; and the ancient use of the Church favours this Opinion:
  Sum. part. 3. q. 72. art. 8.
  Hoc Sacramentum (inquit Aqui­nas) debet omnibus exhiberi. This Sacrament ought to be given to all.
  Lib. de Sacram.
  Contarenus ren­ders his reason for it. Thomas (inquit) putat hoc sacramentum debere tribui etiam valdè infantibus quia ampliorem gratiam con­sequuntur, & ideò ampliorem gloriam si deces­serint: quem morem etiam nos servavimus, tan­ti viri authoritate nixi. Thomas (saith he) thinks that this sacrament ought to be given e­ven [Page 47]to very young infants, because they obtain more grace, and therefore more glory if they die; which custome we have kept, leaning upon the authority of so great a man. And indeed their practise is known to be accordingly; viz. to admit of all sorts and sizes, without conside­ration of their meetness, either in respect of age, or qualification, in point of knowledg or conver­sation; herein crossing both the practice of the Primitive Church, and the chief thing that con­firmation was intended for. Which gave just occasion to Parisiensie to take up a complaint concerning this abuse: Nihil amplius (inquit) honoris & reverentiae ei relictum videtur, De Sacram? Confirmar. nisi hoc solùm, quòd non ab aliis, quàm a summis Sacerdotibus, i. e. Episcopis dari seu ministra­ri per mittitur: Ita ut fides & reverentia hujus Sacramenti jam pro parte apud Christianos peri­isse videtur, & propter hoc virtus & efficacia ipsius. Quâm imperiti, quàm indevoti illud hodiè suscipiant; quàm turbulenter, irreveren­ter ad illud hodiè accedatur, ipsi oculi nostri nobis faciunt fidem—virtus & efficacia hu­jus Sacramenti penè annullata est inter nos, pro co, quòd debito honore & reverentiâ non tracta­tur: Et hoc Doctoribus & praelatis maximè est de his docere populos & commonere. There seems to be no more honour and reverence left unto it, but this only, that it is not permitted to be given and administred by any other, save the chief Priests, i. e. The Bishops: So that the credit and reverence of this Sacrament seems now in part among Christians to have perished, and for this cause the vertue and efficacy of it. [Page 48]What ignorant and undevout persons do at this day receive it? how turbulently, irreverently they come unto it, our very eyes to testifie to us? —the virtue and efficacy of this Sacrament is almost made Null among us, because it is not handled with due honour and reverence; and its believed that this is to be imputed chief­ly to the Doctors and Prelates, whose office it is chiefly, to teach and admonish the people of these things.
• 5. The Effects and Ends of it: Which those of Rome make to be,
  Bellar. tom. 2.
  Gratiam conferre gratum facientem; ad roborandam animam ad­versus diaboli impetus, & characterem impri­mere, quo ascribimur in militiam Christi. To confer grace, that maketh acceptable; to strengthen the soul against the assaults of the divel, and to imprint a Character, whereby we are inrol'd among the souldiers of Christ. Here­in offering no small wrong to Baptism, which they spoil and deprive of its efficacy, that there­with they may deck and adorn an invention of their own: yea, they ascribe more vertue to it, then unto baptism, and so prefer it before it: Huic tribuunt efficaciam multi majorem Spiritu­alem gratiam, Hem. Di'put. 16. § 5. quàm quae per Baptismum obsig­netur, conferendi—adeò ut baptismus sine hoc ritu perfici non possit. To this they attribute a power of conferring much greater spiritual grace, then that which is sealed by Baptism, —so that Baptism (in point of grace) can­not be perfected without this rite. For which cause it hath this honour bestowed upon it, that whereas baptism may be administred by ordina­ry [Page 49]Priests and Deacons, yea even women, (as they hold) this is not to be medled withall by any, nor managed, but by the holy hands of the Bishop alone.
  Bellarm. tom. 2. Bellar. Enervat. de confirm. c. 4. Syntag. par. 2. c. 58. § 15.
  Bellarmines reasons for it are both empty and impious, as Amesius hath pithily evidenced. The true ground of it, is ra­ther given by Tilenus: Nempe, ut tanto prae­stantius habeatur Antichristi excrementum, Christi Sacramento, quanto Episcopus Sacerdote. That an excrement of Antichrist might be e­steemed so much more excellent then the Sacrament of Christ, by how much a Bishop ex­cels a Priest.
• 6. Lastly, Those fond and ridiculous Cere­monies (such they are all, the second only ex­cepted) which are added thereunto; whereof eight in number are reckoned up by Bellar­mine; the recital of them,
  Bellarm. ibid.
  would be a sufficient refutation, as being no other then the idle fan­cy of vain and superstitious men; the Scripture not making any mention of, nor affording the least ground for them: Nor indeed is any Text of Scripture by that Champion alledged for the warrant of them, but only one; viz. I John. 2. 27. which is by him most miserably wrested and abused, as will easily appear upon examination.

  I shall conclude the mention of these corrup­tions, crept into Confirmation, in the darker and more superstitious times (by means where­of, as the abuse of it hath been very great, so the true end and use of it hath been altogether lost and unknown) with the words of Calvine: Nos (inquit) qui Ecclesiae restitutionem moli­mur ubique in hanc partem incumbere debemus, [Page 50]ut saltem. In Praefat. ante Catechis. inter Opuscul. Chatechismi usus, qui aliquot ante hac saeoulis sub Papatu abolitus fuit, nunc quasi postliminio redeat. Nam neque satis pro suâ u­tilitate commendari potest Sanctum hoc institu­tum; nec Papistis satis exprobari, tam flagi­tiosa coruptelae; quòd illud in pueriles vertendo ineptias, non modò sustulerunt è medie, sid eò quoque ad impurae & impiae superstitionis prae­textum turpiter sunt abusi: Adulterinam e­nimillam Confirmationem, quam in ejus locum surrogarunt, instar meretricis magno Ceremo­niarum splendore, multis (que), pomparum fucis sine modo ornant: quinetiam dum ornave volunt, execrandis Blasphemiis adornant; dum Sacra­mentum esse jactant Baptismo dignius: vocant­que semi-Christianos, quicunque faetido suo oleo non fuerint infecti; interim verò tota eorum acti­o nihilaliud quàm histrionicas gesticulationes con­tinet; vol potiùs lascivos simiarum lusus, absque ullâ aemulationis arte. We, saith he, that at­tempt the restauration of the Church, every where ought to apply our selves faithfully to this part of the work, that at least the use of Catechizing, which for some ages heretofore hath under the Papacy been abolished, may now return again. For neither can this holy insti­tution be enough commended for its utility, nor the Papists be sufficiently upbraided with their so Flagitious corruption of it; that by turning it into childish fopperies, they have not only taken it away, but have also so far shamefully abused it for a colour of an impure and impious superstition. For they do beyond measure deck that adulterous Confirmation (which they have [Page 51]substituted in its room) like an Harlot with great splendor of Ceremonies, and many pompous gauderies: moreover, while they will adorn it, they do it with execrable blasphemies, boasting that tis a sacrament more worthy then Baptism, and calling them half-Christians, who ever have not been besmeared with their stinking oil. But in the mean time their whole action con­tains nothing else but histrionical gestures, or ra­ther wanton apish playes, without any art of e­mulation.

If therefore Comfirmation shall be drained from these mixtures of humane inventions, that have for a long time so defaced and deformed it; viz If it shall be accounted a Ceremony, and not a Sacrament properly so called; if their Popish matter both Remota and Proxima, of anointing with Consecrated Chrysme the fore­heads of the Confirmed in the form of a Cross, be removed, and prayer with Imposition of hands received and retained in the stead there­of, if the administration of it be not confined to the Bishop only, who out of pride did appro­priate it to himself (as saith Beda, Altar. Damase Propter arro­gantiam non concessa est Sacerdotibus singulis, si­cuti & multa alia, out of arrogance it was not granted to every Minister, as also many other things) but be commited to every Pastor, to whom of right it belongs. If not infants, nor children not yet arrived to years of discretion be admitted, but only such as are adult, who are able to, and accordingly do render a satis­factory account of their faith and Converssation, or of the work of God upon them, as the pro­per [...] [Page 48] [...] [Page 49] [...] [Page 50] [...] [Page 51] [Page 52]subject of it. Finally, if those fained ef­fects above named as the end and use of it, toge­ther with all those idle a dditions that have be­tided it in the declining times of the Church, be rejected and cast off; and the admission of persons as full member; to the enjoyment of all Church priviledges, shall be the thing intend­ed in its administration; the practise hereof, as most agreeable to that of the Apostolical and Primitive times, will, I conceive, be found to be not only commendable, but also exceeding useful and advantagious, as a thing requisite if not necessary to a right reformation (wherein this haply may prove the thread, that may ex­tricate and bring us out of those labyrinths that we have been so long involved in) and the re­ducing of the Churches of Christ to their native beauty, and Primitive-purest state and constituti­on.

Now from all that hath been said, I suppose, these insuing Corollaries or inferences may be fairly deduced.

1. That the children of believers, who have been baptized, do stand, while they remain such incompleatly in Church state, not upon their own, but upon the account of their parents. For they are coasidered as comprehended in them, or parts of them, and for their parents sake were so far owned as to be admitted unto Baptism; and this by virtue of the covenant, which is made to, and comprehends the parents in the first place: And the children secondarily, as descending from such parents; for thus it runs: Gen. 17.7. I will establish my Covenant (saith the Lord) [Page 53]between me and thee, and thy seed after thee in their generations, to be a God unto thee and to thy seed after thee. Cobbet. vindic. The Jews and Proselytes chil­dren are externally in Covenant in their parents right; God accepting the actual owning of the Covenant by the parents in stead of their chil­dren also. Ibidem. The same Author opening the mean­ing of 1 Cor. 7.14. thus saith, The Covenant, and Church-estate of Covenant, and inchu ched parents, is firstly the parents Friviledge, and so to be considered. From hence ariseth the Foe­deral or Ecclesiastical holinesse of such children, by virtue whereof they are intituled to Baptism, and differenced from other children; who, if considered in themselves, would be in the same condition with others; viz. Extranei and un­clean as well as they; tis the parents Church­state from whence they have this priviledge, as appears from those passages of Paul, speaking to this purpose, Rom. 11.16. If the root be ho­ly, so are the branches: And 1 Cor. 7.14. The unbelieving husband is sanctified by the believing wise, and the unbelieving wise is sanctified by the believing husband, else were your children unclean, but now are they holy: viz. Foederally or Ecclesiastically so. Thus are they after bap­tism in Church-state, but yet incompletely so, because not perfectè Christiani nec consummati quoad Ecclesiasticam perfectionem, as hath been before declared.

2. That Baptism only, doth neither intitle a person unto, nor make him Proximately capa­ble of any further Church priviledge: They were, in this regard ranked among the Ca techu­meni, [Page 54]who, we know, were not admmitted so much as to be present at, nor to behold the ad­ministration of the Lords Supper; nor were the mysteries of the Sacraments opened and made-known to them, as hath been shewn be­fore.

3. That the Ordinance of the Lords Supper ought not to be administred unto the baptized in infancy, when they are grown up to years of discretion, meerly upon the account of their baptism; which as it gave them a being in the Church, after a sort, and incompleat only; so do they by it acquire only a Fundamental and Remote, but not a Formal and Proximate right unto all other ordinances. Tis indeed causa sine quâ non, but not solitaria per se sufficiens, for the investing of them with all Church-privi­ledges: for, though not such, as such, or be­cause such only; yet none but such are to be admitted unto full communion; there being two doors to be passed through before we can come ad adyta & intima Ecclesiae penetralia; viz. Baptism and Confirmation: whereof the latter properly and immediately gives admit­tance; but withal our arrival so far, presupposeth our entrance in by the former.

4. That a distinction is, and ought to be made between Ecclesiam infantum Baptizato­rum, in Heb. 6.2. & adultorum Confirmatorum: thus Pa­raeus. Infantes Christianorum jure promissionis Baptizabaxtur in infantiá, pueritiam egressi impositione manuum in Ecclesiam adultorum re­cipiebantur. The infants of Christians are by virtue of the promise baptized in infancy, and, [Page 55]having past their child-hood, are by imposition of hands received into the Church of the adult. Not that these were two distinct Churches, (for they did both concur according to their several capacities to the making up of one) but rather two distinct forms or Classes of persons, of and in one and the same Church: Which two sorts, as they enjoy their standing upon different grounds, so are they by the Church dealt with­all, and entertained in a different manner: The one she suckles as in infancy, with the milke of principles; but spreads a table for, and sets be­fore fore the other strong meat, and variety of dishes, as it were; as a wise mater-familias suiting their food and fare unto the condition and quality of the persons in her family, giving unto each their proper portion.

5. That the Baptized in infancy, when grown up to years of discretion, are to stand upon ther own bottom, and to be considered by the Church as in themselves, and no longer in their parents, as formerly. For now the Church is to take cognizance of such, as obliged to the perform­ance of personal service to the Lord (being ca­pable of ability so to do) which, as their pa­rents cannot perform for them, so neither can they exempt them from it. They have been ac­counted of, and continued in the family hither­to, because they were born of such parents as belonged to, and were full members of the fa­mily. But now must they make good their standing for themselves, if they will injoy further priviledges.

[Page 56] 6. That in those who have been baptized in infancy, and are now adult, somewhat more is requisite in themselves, and to be by them de­clared and manifested, before the Church can warrantably proceed to the admission of them to full Membership, and the actual injoyment of all Church-priviledges; because they them­selves being of ability, in point of age, and use of reason, to act as Church-members, are obli­ged so to do: Nor will the state and action of their parents stand them in any stead, nor suf­fice any longer in their behalf. The consent of the parents was indeed at first sufficient for the intituling of them both to the covenant, and also the initiatory Seal thereof, they not being able to perform it themselves: But now being adult, and so consequently of ability, their per­sonal actual consent is requisite to their injoy­ment of any further benefit or blessing of the Covenant; for the Lord intrusts a person with no talent, but he expects the improvement of it, that being his end in bestowing it. And as in subjecto capaci personal faith in the heart, and confession with the mouth is required unto ju­stification and salvation; Rom. 10.10. so likewise is it here, in such a subject the actual owning of the terms of the Covenant, and voluntary ingaging with­all; as also profession of the faith, and visible holinesse; viz. such as upon probable ground may rationally by the rules of the Word be con­cluded from the conversation of the person, are requisite for the warranting of the Church in her proceeding to the admission of such a one as was [...]aptized in infancy, to the actual in­joyment [Page 57]of the priviledges of full and compleat members.

7. That the baptized in infancy, when grown up to years of discretion, if they either offer not themselves willingly, or offering themselves, cannot give a satisfactory account of their Faith and manner of life unto the Church for their admission, are to continue and to be left in that condition, without enjoying any further pri­viledge. For their actuall and full joyning un­to the Church, must be an act of their own; to which, that it may be duly performed, tisre­quisite that they therein be free and voluntary, as also fitly qualified. Without the latter, the Churches act in admitting of them would be unwarrantable, they not proceeding herein ac­cording to the rule of the Word: And without the former, the act of the persons so offering themselves would be invalid and of no force, as to the thing intended; viz. Communion, and the benefit accruing thereby, whereunto the consent of the persons is chiefly requisite, which is not truly such, unlesse it be free, and neither feigned nor forced. This is that wherein theu­nion of a particular Church, and the Communi­on to be observed therein by the appointment of Jesus Christ, doth consist; viz. Owen of Schi [...]cap. 7. Sect. 20. in the joynt consent of all the members of it, in obedience to the command of Christ, from a principle of love, to walk together in the universal celebra­tion of all the ordinances of the worship of God, and to perform all duties and offices of love respectively to one another, as are by God required of them, and doing so accordingly. [Page 58]The Learned Professor of St. In his refutat. of Mr. Lockiers Serm. Andrews in Scot­land, Mr. James Wood, declaring what kinde of profession of Faith, holinesse, and subjection to Ordinances, is a sufficient qualification in the Ecclesiastick Court, to constitute a person fit matter to be received as a member of the visi­ble Church, doth thus Modificate it; viz. that it be a Serious, Sober profession: which he also thus explains; By Serious, saith he, I mean, such a profession as hath in it a moral sincerity at least, i.e. which is not openly and discerna­bly Simulate, Histrionick, Scenical and Hypo­critical, in that hypocrisie which is grosse; but all circumstances being considered, by which in­genuity is estimate amongst men, giving credit one unto another, there appears no reason why a man may not, and ought not to be esteemed, as to the matter, to think and purpose as he speaketh. &c. Thus ought the consent given to be without collusion; and so ought it also to be without constraint. Thus Erasmus some­what to this purpose: Si qui parvuli baptiza­ti sunt, In Declarat. ad censur. Theol. Parisiens.p. 20. [...]bi adoleverint interrogati negent se ra­ta habere, quae susceptores nomine illorum pollici­ti sunt: Fortassis expediet illos non Cogi, sed suo relinqui animo, donec resipiscant, nec ad a­liam interim vocari paenam nisi ut ab Euchari­stiâ sumenàâ reliquisque Sacramentis arceantur. If such children as have been baptized, when they are grown up, do, being demanded, deny to ratifie those things which their God-fathers did promise in their name. Perhaps it will be expedient that they be not constrained, but left to their own mind, till they repent; and in the [Page 59]mean time, have no other punishment inflicted upon them, but this only, that they be debar­red from receiving the Eucharist, and other Sa­craments. Nor is this tendring of themselves unto Confirmation a matter arbitrary, and left to the choice of grown persons baptized, whether they will do it, yea, or no; but a duty incum­bent upon them being call'd upon, and exhort­ed thereunto; yea, necessarily to be performed by them in order to their full membership. So Binnius, upon the 48. In Notis. Canon of the Council of Laodicea: Exproecepto Christi, velsaliem Ec­cl [...]siae, baptizatos sub peccato ad Sacramentum Confirmationis suscipienàune, dum commode pos­sunt, obligari, colligunt nonnulli ex hoc Canone, Some do from this Canon gather, That by the precept of Christ, or at least of the Church, baptized persons are bound under sin to receive, when conveniently they may, the Sacrament of Confirmation. In Epist ad Jul. & Julian. And the words of Clemens Ro­manus, being thus understood (what ever he meant bythem) seem to have some truth in them: Quam quis, inquit, regeneratus fuerit per a­quam, & post modum confirmatus, quia aliter perfectus esse Christianus nequaquam poterit, neo sedom habere inter perfectos, si non necessitate, sedincurià aut voluntate remanserit, &c. When any one hath been regenerate by water, and af­terwards confirmed, because otherwise he could not be a perfect Christian, nor have a place a­mong the perfect, if he remain so, not of neces­sity, but through carelesseness, and of his own will, &c. As also those of Peresius: Quam­vis continnò transituris sufficiant, regenerati­onis [Page 60]beneficia necessaria tamen sunt (gran­daevis scil.) confirmationis auxilia. Although to those that forthwith do die, the benefits of regeneration are sufficient, yet are the helps of Confirmation necessary: How farre it follows: Erit adultis, quando dabitur reci­piendi copia, necessarium. It will be necessa­ry for the adult, if an oportunity be afforded of receiving it.

8. That the Censure of Excommunication cannot regularly be made use of, nor exerci­sed toward such as having been Baptized, are adult, but not Confirmed. For they never were full members, nor had actual or a Prox­imate right unto the Lords Supper, or other the priviledges of such as are compleat Members: and therefore neither are they the proper ob­jects of Excommunication, nor can they be deprived by it, or cut off from the injoyment of that, which Ecclesiastically they never had a right unto, nor were actually possessed of. For which cause it might be, that the penitents in the Primitive times, who had been under that censure, and by it cut off from their state of fellowship with the Church, upon their re­turn were received into the communion of the Church again, not by iteration of Baptism, but by Imposition of hands only; intimating hereby thus much to us, That by Excommuni­cation they were deprived not of their Baptism, but only of those priviledges which by Impo­sition of hands in their Confirmation they had been entituled and admitted to the injoy­ment of, and therefore upon their repentance [Page 61]were they by the same way restored unto them again.

9. That the denyal of any further Church­priviledge unto such as were Baptized in In­fancy, and are adult, but not Confirmed, can be no injury unto them at all; for injury in the denyal of a thing to any person, presup­poseth his lawful title and right thereunto; which not being the case of such adult as have nothing to plead for their right unto such priviledges, but their Infant-Baptism on­ly; the denyal of them gives them no just cause at all to complain of any wrong herein done un­to them.

10. That all persons baptized and not Ex­communicated, are not, nor ought to be ac­counted Chruch-Members, as to the actual in­joyment of further Church-Priviledges. For, as more then meer Baptism is requisite to the intituling of persons unto such priviledges; viz. Confirmation, that properly admits them to full Communion, and gives them their Proximate right, as to the actual injoyment of them: So, meer Baptism makes not a per­son a meet object of Excommunication, and such a one as may be regularly proceeded against by that censure, as the contrary Tenet plainly supposeth.

Which being the Condition of most per­sons amongst us at this day, I conceive, that the leaving of them unto institution by Ca­techizing and the Ministry of the Word, that so they may come to the knowledge of, and be acquainted, as they ought, with the prin­cipal [Page 60]doctrines of the Gospel, and by this means (through the blessing of the Lord) their gross ignorance may be removed, and also they reclaimed from their loose and profane practises, and their lives reformed, to the pre­paring of, and making them meet persons for full Communion, and the injoyment of the pri­viledges of compleat members: and in the in­terim, to admit and joyn with such only in the administration of the Lords Supper, and other Church-Ordinances, as shall upon due tryal approve themselves to be such, as to whom of right they do belong, and are fit to partake of, and injoy them. This course, I say, I do con­ceive would much facilitate the work of refor­mation among us, that hath stuck as it were so long in the birth, and been attended with so many insuperable and perplexing difficulties, and prove one of the best expedients and readi­est wayes to bring us nearer unto the Apostoli­cal pattern, and the practise of the Primitive and purest times, and so to the injoyment of more peace and unity amongst our selves, and to heal our sad divisions; which hath been so much desired. What that practise was then, (and therefore what it ought to be now) I shall chuse to set down in the words of the Re­verend Calvin and Chemnitius, with whom herein do agree many other eminent lights of the Reformed Churches; viz. Peter Martyr, the Divines of Leyden, 'Paraeus, Rivet, Peter du Moulin, Didoclavins, &c. The words of Calvin are these: ‘ [Page 61] Hic mos olim fuit, Instit. l. 4. c. 19. §. 4. ut Christianorum liberi post quam adoleverant, coram Episcopo sisteren­tur; ut officium illud implerent quod ab iis ex­igebatur, qui se ad Baptismum adulti offere­bant. Hi enim inter Catechumenos sedebant, donec ritè fidei mysteriis instituti, poteran: fidei confessionem coram Episcopo ac populo edere. Qui ergò Baptismo initiati erunt infantes, quia fidei confessione apud Ecclesiam tunc defuncti non erant, sub finem pueritiae, aut ineunte adole­scentiâ, representabantur iterum a parentibus, ab Episcopo examinabantur secundum formulam Catechismi, quam tunc habebant certam ac com­munem. Quo autem haec actio, quae alioqui gravis Sanct [...] (que), meritò esse debebat, plus reve­rentiae haberet ac dignitatis, ceremonia quoque adhibebatur manuum Impositionis. Ita puer il­le fide suâ approbatâ cum solenni benedictione di­mittebatur. This was the custome of old, that the children of Christians after they were grown up, should be brought before the Bishop, that they might perform that duty, which was ex­acted of those, that being adult, did offer them­selves unto Baptism. For these did sit among the Catechumens, until being duly instructed in the mysteries of the Faith, they were able to make confession of the Faith before the Bishop and the people. They therefore, who, while they were infants, were Initiated by baptism, because then they made no confession of their Faith before the Church, about the end of their child-hood, or beginning of their youth, they were again by their parents presented, and ex­amined by the Bishop, according to a form of [Page 64]Catechism, which then they had certain and common. And to the end this action, which otherwise ought deservedly to be esteemed grave and holy, might have the more reverence and respect, the Ceremony also of Imposition of hands was added to it. So that youth, his faith being approved of, was dismissed with solemn Benediction.’

Chemnitius a little more largely acquaints us herewith in these words following:

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 Church­fellowship, 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 thr [...]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, [Page 69]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 tis with the cords of a man,
  Hos. 11.4
  and ina way of perswasion, by the strength of Argu­ment; [Page 70]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 them, the Word being a compleat & perfect Rule, as well for the agenda, as the credenda of a Chri­stian: in so much, as what action soever can­not be just fled hereby, is no lesse then sin to the doer of it.
  Rom. 14. 24
  This then in the first place should be indeavoured by those in the Ministry; viz. That the people under their charge may be informed of, and fully satisfied in the war­rantableness of this practice; yea, how requi­site and necessary to the rectifying of what is a­misse, and the right management of the affairs of the Church, that so they may admit of, and give entertainment to it, in such a manner as they ought, and a ground may be laid, where­upon they might cheerfully and cordially con­form thereunto. One thus gained and prevaild with to imbrace any truth, or submit to any du­ty, is to be preferred before many that seem so to do, either for fear of displeasing, or to fol­low the stream; or out of the favour they bear to, and high esteem they have of those that are seto ver them.
• 2. In exhorting the people to their duty, of submitting readily and willingly unto this course for their admission unto full Church-member­ship. [Page 71]Though it may seem a novelty,
  Impositio ma­nuum ceremo­nia suit magno quondam in honore habits. Hyper, opus.de Cateches.
  as being a thing that hath: been unknown to the later a­ges, as to its proper use and end; yet hath it the warrant of the best antiquity, and appears to have been the practise of the purest times, which is the fairest example and fittest pattern for our imitation. The businesse that lyes be­fore us, and we are ingaged in, to which both ministers and people ought to contribute the utmost of their assistance, is the work of Refor­mation, the recovery of the Church from that low and languishing condition, that prevailing Antichristianism had cast her into, unto a sound constitution and her Primitive beauty: for the accomplishment whereof, as what is noxious and detrimental, having been introduced in the declining and darker times, is to be removed; so should that be restored again, which in her first and most flourishing state she did injoy, but since by the negligence of some, and the iniqui­ty of others, she hath lost and been deprived of. One particular whereof is Confirmation: Quòd Impositio manuum (inquit Hyperius) negligatur,
  Ibidem.]
  arbitror, non vacare cos culpâ, qui­bus incumbit res Ecclesiarum ordinare. That Imposition of hands is neglected, I conceive is not altogether without their fault, upon whom it lies to order the affairs of the Churches. The smoke ascending out of the bottomless pit, had for some fore-pass'd ages, overclouded and greatly eclipsed the glorious light of Gospel­truth, and dismal darkness had covered and o­verspread the whole heaven almost of the Chri­stian world. At what time, its no marvel if [Page 72]the Church hath been stript and spoiled of much of her costly and comly rayment and attire: twas in the night season that the Church recei­ved so much wrong as she complains of. The watchmen (saith she) that went about the City found me,
  Cant. 5.7. Impreatores, pontifiecs, Epis. Brightman.
  they smote me, they wounded me; the keepers of my wall took away my veil from me. But, seeing that the Gospel (through the good­nesse of the Lord) hath begun to recover its light, and in so great a measure hath broken forth in the brightnesse and glory of it, so that now the clouds and darkness are dispel'd, and va­nish before this rising Sun; is it not meet for, yea, the duty of all the sons of Sion, to endea­your by diligent search and inquiry, the regain­ing of what hath been lost, and the investing and decking of the Church again with her for­mer Jewels and Ornaments; whereof Confir­mation rightly made use of, is not the least, and which wil add not a little to the Churches Splen­dor and beauty?
  Ibidem
  Meritò, inquit, Hyperius, isthaec in omnibus Ecclesiis & fideliter proponere­tur & religiose usurparetur. Deservedly would this be both faithfully set forth, and religiously made use of in all the Churches. Being there­fore recovered and recommended to future pra­ctice, what welcome entertainment and willing submission should it finde from all those that wish well to Sion, and do heartily desire the prosperity thereof? Have we been the Lords remembrancers, earnestly beseeching him to have mercy upon Sion, and to make Jerusalem a praise in the earth? Have we had compassi­on on, and taken pleasure in the stones, and fa­voured [Page 73]even the dust thereof? And hath the Lord graciously inclined his ear, and had respect unto the prayer of the destitute, and not despised their prayer? Is he arisen, and doth he begin to appear in his glory, for the raising of his Church out of her ruins? And hath he caused it to be proclaimed, that whoever is willing should go up and build the house of the Lord; and given his people not only liberty, but in­couragement so to do? And shall we now be slack and withhold our hand and discourage the builders by our backwardnefs and untoward­ness? Shall we chuse rather to abide still in Babylon with the Potters, then to be imployed with our Ezra's in re-edifying the Temple, and setting up of the worship of our God in its pu­rity? Far be this from any of us that professe his name. Rather, let us blesse the Lord (as there is cause) that we live to see this day, and that he honours us with such an oportunity of furthering so blessed a work; and let it not be undervalued and overslipt. Let us readily and rejoycingly put our shoulders to the work, and make it a matter of great exultation, to see the Foundation of the Churches Reformation laid, and so good a progress made in its long desired restauration.
• 3. In considering of, and resolving upon some meet way, for the preparing and fitting of persons unto Confirmation. The thing is not trivial, but of very great weight and con­cernment; as that whereby persons are admit­ted unto full membership, and so consequently, that whereupon the right constitution of the [Page 74]Churches of Christ doth much depend, and therefore not to be made use of slightly and as a meer formality, (as too too long it hath been) but with due deliberation, and all dili­gent circumspection. Such therefore as have been baptized in infancy, ought in order here­unto, to be carefully educated in the Nurture and admonition of the Lord;
  Ephes. 6.4
  i. e. In Doctrinâ Christianâ & piis commonefactionibus ad offi­cia pietatis:
  Piscst.
  In things necessary to be known and practised by persons professing Christiani­ty. To which end the excellent and useful duty of Catechizing was religiously observed in the Primitive times of the Church, wherein a pecu­liar officer was appointed, a meet order prescri­bed, and a great assiduity discovered for the through and right management of so weighty a husiness.

In great and numerous Congregations, the di­stinct office of a Catechist would be 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. Its true, that some­times this task was undertaken by such as were but young; for it appears that Origen was but [Page 75]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 ad [...]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 tis 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; Ʋiz.

• 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 [Page 77]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 ground­work 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 S [...]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. 1.1 [...]
  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 [Page 78]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, and a compend of the Orthodox faith. Catechtical instruction ought therefore to be confin'd to doctrines fundamental and necessa­ry, which all are bound to believe,
  Epistad Durae, de pace. Tit. 1.4.
  whereunto the learned Davenant supposeth that the Apo­stle had respect, when he stiled Titus his Son, [...], after the common faith. And in this regard the great Athanasius both begins and ends his famous Creed with these words; This is the Catholick Faith, which un­lesse a man stedfastly believe, he cannot be sa­ved.
• 2. Few and not needlesly multiplyed: for so they were from the beginning, that they might [Page 79]be attainable by all: in one of the Apostles or­dinary Sermons, there was so much matter de­livered, as was sufficient to convert men to the Faith,
  Usher. Serm. in Ephef. 4.13.
  and to make them capable of baptism. The confession made by the Eunuch, upon which by Philip he was forthwith baptized, is contai­ned in a very few words: viz.
  Acts 8.37 Loc.com. 47 § 31.
  I believe that Jesus Christ is the Son of God: Quae verba, inquit, Bucanus, continent perspicuam confessio­nis formulam quae temporibus Apostolicis a Bap­tizandis adultis exigebatur. Which words do comprehend a perspicuous form of that confes­sion, which in the times of the Apostles was re­quired from adult persons to be Baptized. The sum and substance of that Confession of faith which was made at Baptism, is comprised in those short words of Christ, when he commis­sioned the Apostles to go into all the world, and to gather his Church from among all nations: teaching and baptizing them. In the name of the Father, the Son, and the Holy Ghost.
  Mat. 28.18 De Trinir.l. 2
  Suffi­ciebat credentibus (inquit Hilarius) Dei Ser­mo, qui in auribus n [...]stris transfusus est: Cum dicit Dominus, Euntes, &c. That word of God is enough for believers, which was sounded in our ears, when the Lord saith, Go teach and baptize. So that its likely that the confession of the Baptized, at first, extended no fur­ther then to the Doctrine of the Trinity:
  Parker de De­seens.l.4.§. 10
  Whence it is that none of the ancient Creeds proceeded beyond it. That which bears the name of the Apostles (whereof, though they not the authors yet evident it is that it was were framed not long after their time) initio in sola [Page 80]fide Trinitatis substitit: At first it stayed in the Faith of the Trinity only: De Ecclesiâ articu­lus, & qui exm sequuntur, tempore Tertullia­ni, ut videtur, addi caeperunt. The Article concerning the Church, and those that follow it, began to be added, as it seems, in the time of Tertullian:
  De Praescript. sdvers. Heretic.
  yet is the rule of faith, set down by him, bounded within the same limits; viz. of the Doctrine of the Trinity. So also is the Nicean Creed,
  Socrat.l. 1. c. 5.
  and that of Athanasius; to which more might be added. Christ then himself gave the first Rule of Faith, in the above recited words,
  Martin. Ibld.
  which are as it were, Centrum Fide [...], the Center of Faith; whose command and dire­ction to the Apostles, is the very Basis and Foundation of it. Whence it is, that the An­cients, when they fetch the Christian Faith from its first Original,
  Parker de De­l.4.§. 11
  or make any sum of the con­fession of it, non ultra Trinitatem progrediun­tur, go not beyond the Trinity. Lex fidei nostrae in Trinitate consistit,
  Serm. 131
  saith Augustine; the Law of our Faith consisteth in the Trinity.
  Byfield on the Creed.
  And probable it is, that the Creed called the Apostles, was not fully finisht in this form it now is, till about the fourth Age after Christ.

  The Author of the Epistle to the Hebrews makes the principles of the Doctrine of Christ, but a few; Epist. ante lib. de Christ. relig. Piscat. Paraeus in loc. as appears Heb. 6.1, 2. Which the eminent Zanchy calls by the name of Symbol [...]m Magnum, the Great Creed: where some reck­on but four, accounting Baptism and Impositi­on of hands to be none of the Principles, but mentioned, as being the times when anaccount [Page 81]was rendred, and profession made of those o­ther; viz. by the adult baptized at their bap­tism, U [...]sin. Prolego­ad Catechism. and by the infant baptized at their Con­firmation: which Principles are therefore cal'd the Doctrine of Baptisme and Imposition of hands. Some reckon six, as they lie fairly to view: Hyper. opusc. l. in loc. and some seven (which is the most that they can amount unto) making Doctrine to be a distinct principle from Baptism and Imposition of hands: in which Scripture, saith Hyperius, a most certain method of the Catechism is con­tained, then which a more compendious cannot be devised; so that marvel it is, that any in the Church should dare to depart from that form. But though they did, yet were the heads of Catechetical Doctrine still but few in number. Augustine referred them all to these seven; Hyper Ibid. viz. Of the Trinity, the Benefits by Christ, the Re­surrection, the last Judgment, Eternal life, Charity and Holinesse of life. In Cateches [...]in­ter opuseul. Pfeil. in clave Theolog. Decade. Calvin refers them to four; viz. Faith, the Law, Prayer, and the Sacramets; With whom herein Brentius and Bullinger do agree. Mostly have Divines kept to those five; viz. the Decalogue, the Creed, the Lords Prayer, Baptism, and the Eucharist; to which some do add a sixth; viz. of the Doctrine of the Keyes.

  So that in the duty of Catechizing, heed ought to be taken hereof, and some short form pitch't whereof a rational account should be required from persons to be Confirmed. A­mong the many now extant, that lately set forth by the Reverend Assembly deserves to be pre­ferred (with which a shorter may be joyned, [Page 82]as making way to it) having so large an appro­bation and Elogy, Baxter Confes. of Faith, § 3 from so worthy and judici­ous a Pen: the approbation is given in these words: I do heartily approve of the shorter Ca­techism of the Assembly, and of all therein con­tained, and I take it for the best Catechism that ever I yet saw, and the answers continued for a most excellent Sum of the Christian Faith and Doctrine, and a fittest to try the Orthodoxness e­ven of teachers themselves: After follows this larger Elogy, I would have those men, that have such a swelled belief, to compare the As­semblies shorter Catechism, not only with the Epistles which the Apostles wrote to particular Churches, but withall the confessions of Faith for four hundred years after Christ, in the Church; and see if any of them used a more ex­tensive Form. Nay, all the Creeds and confes­sions of the Church set together for many hun­dred years, (except the Scriptures) were not comparable to this for fulnesse and exactnesse of order and Expression.—Nay, what talk I of Creeds and Confessions, when you may read many and many Volumes of the Fathers, (which yet in several respects (for their reverend An­tiquity, their better opportunity to know the way of the Apostles in matters of fact, &c.) I do prefer before any writings of these times) that contain not so much of the body of Theology, as this Catechism, which Simpliciter and for the innate worth of the writings them­selves, I prefer much before them.

  Thus he.
• [Page 83]3. Facil and easie in regard of the expressions made use of in the delivery of them. Its true, that some of the Catechetical Doctrines are some of the deepest of the deep things of God: The lowest principles of Christianity (say the Reverend Ministers of London in their exhorta­tion to Catechizing) are the highest Mysteries: being purely matters of Faith, and such as transcend the reach of reason and meer humane un­derstanding; yet as to the [...] of them are laid down expresly in the Scripture, which are there­fore to be propounded unto those that are to be taught, as near as may be in the Scripture termes: in which regard I call them plain and easie, because for the Divine authority of the Scriptures afferting them, they are to be recei­ved and believed as the truths of God, and as things that are unquestionably so; though by reason of the shallowness and weakness of our capacities, we cannot apprehend why, and how they should be so. Besides, they ought so to be laid down, because they are truths of common concernment, necessary to be known and believ­ed by all; the weak Christian,
  [...] Clem. Alex. Heb. 5.13, 14. [...]
  as well as the strong; babes and unskilful, as well as those of perfect age, and who have their senses exer­cised: They are milk for the one sort in their Proposition (saith Mr. By field) and strong meat for the other in their Exposition.
  On the Creed.
  Easie and obvious they should be in their Supersicies to e­very eye, though there lie hid in the bo vels of them the most profound and knotty Controver­sies of Theology.

Serm. 115. in Thus what Agustine said of the Creed in the beginning of his Sermon, de traditione Symboli, should be verified of the matter of the Catechism. Symbolum inquit, quod vobis tradituri sumus, comprehenfio est fidei nostrae & perfectio: Simplex, breve, plenum; ut simplicitas consulat Audientium rusticita­ti, brevit as memoriae, plenitudo Doctrinae. The Creed that we are about to deliver unto you, is the comprehension and perfection of our faith: It's plain, brief, full; that in the simplicity thereof, regard might be had to the rudenes of the hearers, (or Catechumens) in the brevity to memory, in the fulness to doctrine; Agree­able whereunto is that passage of the reverend Ʋsher: Serm. in Ephes. 4.13 We may not think, saith he, that hea­ven was made for deep Clerks only; and there­fore, beside that larger measure of knowledg, whereof all are not capable, there must be a rule of Faith common to small and great, which as it must consist of few propositions (for simple men cannot bear away many) so it is also requi­site, that those Articles should be of so much weight and moment, that they may be suf­ficient to make a man wise unto Salvati­on.

2. Care ought also to be had of the manner of performing this duty, which being duly ob­served, may much facilitate and promote the work. To which three things are requisite and to be observed.

1. That it be done frequently, even as often as conveniently it may; that so there may be op­portunity of dealing with all that need instru­ction [Page 85]this way; and that each person (from whom an account of the whole cannot be expe­cted at once) may come the oftner under hand, and so by degrees a progresse be made, till the thing intended be attained. So much is inti­mated in that precept to the Jews, wherein they are injoyned this duty of Catechizing their chil­dren (for usually is this place brought as an in­stance hereof in the Old Testament): Thou shalt teach them diligently unto thy children, Deut. 6.7 and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up: In which Text two things are contained, that are expresly to this purpose.

• 1. The word rendred, To teach diligently, signifieth properly to Whet,
  [...]
  and set an Edge up­on them, as we use to do upon a Knife or Tool; and because this is done, Saepiùs ad cotem impel­lendo:
  Shindler. Penta-glot. Oleaster in Deut. 6.7
  hence by a Metaphor it signifies, ing emina­re, iterare, whence comes the word [...] pro­verbium: Locutio quae Saepiùs in ore omnium re­volvitur: A saying which is often revolved in the mouth of all men. So that the meaning of the word here used, is this: q. d.
  Pagnin. interl. Varablus. LXX.
  Thou shalt be of­ten repeating and speaking of them; repetes ea, nculces ea Filiis tuis; that so they may sink in­o them by degrees; [...] a word used [...]y Matthew, concerning Herodias instructing [...]er daughter to aske of Herod the head of John he Baptist, which tis like she did with much ear­ [...]estness:
  Mat. 14.8 Maldonar. in l.
  Non admonitionem solam (inquit Mal­matus) sed persuasionem, incitationem, vim [...]super quandam significat.
• [Page 86]2. The Occasions which they are to take for the doing hereof; viz. at home, abroad, early and late; all opportunities to be improved this way, none omitted or neglected. Now what's here thus given in charge to parents, so far also concerns the Catechist, that he is to be frequent­ly exercised in this duty; which the word, ex­presling his worke seems to import;
  Illyric. in Clav.
  viz. [...] q. d. Insonare aut circum sonare; quòd talem institutionem necesse est summâ fide & assiduitate tradere. The heart of man, spe­cially in respect of spiritual things, being l ke unto a narrow-mouth'd vessel, taking in and receiving them, guttatim as it were: Need there is therefore for the Catechist to be do­ing the oftner with them, that his pains may be to good purpose. Precept must be upon pre­cept,
  Isai. 28.10
  as speaketh the Prophet, Precept upon pre­cept, Line upon line, here a little and there a little. And this was the custome of the Christi­an Church of old, frequenter repetere, & ab au­ditoribus exigere quae exposita fuerant;
  Hyper. in Opus. cap. de Catechcs.
  often to repeat, and to require of the Auditors (or Catechumens) an account of the things that had been expounded or opened unto them: And that the rude and unlearned might the more ea­sily and sooner understand: Non gravabantur Catechistae subinde eadem commutatis verbis re­petere atque inculcare. The Catechists thought it not too much, again and again, changing their words, to repeat and inculcate the same things.

2. Familiarly, and with much condescention to the capacity of the meanest and weakest; that [Page 87]so none may be discouraged, but rather allured and brought to a love and liking of the work, and to submit unto it readily and cheerfully. Austerity and a Supercilious deportment would ill become a Catechist: From which, what can be expected, but the daunting of their spirits, and deterring of persons from him, who should rather by all means endeavour to draw and in­dear them to himself. Such a carriage would better become, and be far more commendable in him, as was in the Apostle Paul toward the Thessalonians: who was gentle among them, 1 Thes. 2.7 [...] Delecto placi­dus; virtus ar­rogantiae re­pugnans leigh. 1 Cor. 9.22 Paraeus in loc. even as a nurse among her children: and also toward others; for, saith he, To the weak 1 be. came as weak, that I might gain the weak; i. e. Demittendo se ad eorum infirmitatem, seu ut cum infirmis agends, mansuctè & absque rigo­re. Condescending to their infirmity, or dea­ling with them as with weak ones, gently and without rigour. They are babes that are com­mitted to their care, who accordingly should be tenderly dealt withal, and the most winning way made use of, that they may take in, and give entertainment unto those truths, which they are to be instructed in. Epist. 7. Thus old Hierom, having given divers precepts and directions un­to the widow Laeta, for the right institution of her daughter Paula, closeth his Epistle to her in these words: If, saith he, you will send her unto me, & magistrum me & nutritium spondeo: gestabo humeris, balbutientia senex verba formabo, &c. I promise you, that I will be both a Master, and a Nursing father to her. I will carry her in mine arms, and, though an [Page 88]old man, I will frame my words in a stamme­ring manner (or speak as she) which thing Augustine thus expresseth, De rud. Cate­chizand. as that which the Catechist should be willing to do; viz. Decur­tata & mutilata murmurare. To use half words as it were, and broken expressions speak­ing a dialect most suitable to those that they have to do withal, and in the most familiar man­ner that they can.

And hath not thorefore the Church pitch't upon that course for Catechetical instruction; viz. by way of Question and Answer, as the most familiar and best suiting with the conditi­on of those that are thus to be instructed? And in proceeding further with them, then the bare receiving of the answers in the Catechism, were not a familiar Interlocutory discourse, the fai­rest and likeliest way, to draw out of them their apprehensions of things, that so it may appear whether they do rightly understand, and be a­ble to render a rational account of what they have learned, not resting in the meer work of the memory and tongue? And wherein they mis-apprehend or come short, to rectifie and help them by the plainest explication of what they fail in? It is true, that for the most part in the primitive times, the Catechist proceeded by way of Lecture, or Homily, in propound­ing the rudiments of Christianity; to which his Scholars were to give diligent ear, whence they had the name of Audients. Catechumens, or Hearers; Bibliot patrum tom. 2 as appears y the Catecheses of Cyril of F [...]salem, which are no other then so many Lectures upon several texts of Scripture. Yet [Page 89]had they a certain day appointed before Pasche and Pentecost (which were the ordinary Bap­tismal times) wherein for a proof of their pro­ficiency, Hyper. Opuse. de Cateches. they were examined by way of Questi­on and Answer. And that this way of teaching was very ancient in the Church, may be gathe­red (saith Pelargus) from the two Books of Ju­nilius an African Bishop, who lived, In Epist. ante Junili Bellar, Eccles. ann. 545. which he stiles, of the parts of the Divine Law, and Dedicated unto Primasius Bishop of Ʋtica, Augustines Scholar, Junil. in Praef. ad Primasium. having written them at his request; wherein he observes this Form of Question and Answer. And since the reforma­tion, this duty of Catechizing having been re­ceived, (which had in the times of prevailing Antichristianism been so long neglected: Bucer. de vera Ecclesireconcil. Ʋt Catechismi ubique non usus moàò, sed & nomen [...]enitû ixterciderit. That every where not the [...]se of the Catechism only, but the very name [...]hereof lost) the practice of it hath been gene­ally by way of Question and Answer; insomuch, [...]hat usually this is taken in the description of it. [...]atechesis (inquit Ʋrsinus) Christianae Reli­ [...]ionis, In Prolegomen. ante Catechism est brevis, perspicua, & ad captum ru­liorum accommodata Doctrinae Christianae è Scriptis Propheticis & Apostolicis collecta, & [...]n certas quaestiones & responsiones digesta expli­ [...]atio & recitatio: Catechizing or such a teach­ing of Christian Religion, is a brief, and plain explication and recital of the Doctrine of Chri­tianity, fitted to the capacity of the rude and gnorant, gathered out of the Prophets and A­postles, and digested into certain Questions and Answers.

[Page 90] 3. In a fatherly manner, with authority mix­ed with love; and with such gravity and seri­ousness, as may become and adorn both their place and imployment; so that slightness and negligence may be prevented in those that are to be instructed, and due reverence and respect may be given by them to their teachers; which is a thing of no small moment and advantage. The advice of Paul therefore unto Titus, should be looked on, and taken home by Catechists, as belonging to, and to be followed by them: Let no man, Tit. 2.15 saith he, despise thee. To which end, they ought so to behave themselves, that no just cause of contempt be given by them: Quod fit, Heming. in l. dum omnia sobria gravitate & gravi sobri­etate (sine quibus authoritatem intercidere ne­cesse est) quasi condiuntur. Which is done, when all their actions are as it were, seasoned with a sober Gravity, and grave Sobriety, with­out which it cannot be, but all their Authority should come to nothing, or fall to the ground. They should teach then, as those that have au­thority, so that those who are taught may be sensible and take notice of it, which would be found not a little to further the work. Befides, there will be great need hereof in another case also, viz. in reproving: which the slothful, nesse of some, and the irregularities of others will oftentimes even necessitate them to make use of. Twill be requisite that this go along with instruction, which else will be of little avail with some dispositions, in whom the one must make way for the other. And is not so much hinted to us in this, that in both the Sacred [Page 91]Languages the same word should signifie and be used for both these; viz. [...], in the Hebrew: Shind. Pentagl Corripere, Reprehendere: to Correct, Reprove; & erudire, instituere, and also to Teach and Instruct. So likewise [...], in the Greek: Quia institutio & informatio puerorum, Leigh Crit. Sacr sine Disciplinâ & castigatione locum habere nequit. Because instruction and the information of chil­dren, cannot take place without Discipline and Chastisement? And doth not authority in the teachers set an edge as it were, both upon the one and the other, making them to pierce the deeper, and so become more efficacious then o­therwise they would be?

But the word farther carries Sweetness and Mildness in it also, as well as authority, which should be so far discovered, as that it might be observed and relished in all the carriage of the Catechist, and be concluded to be the root and spring from whence both Precepts and Reproofs do proceed. In how sweet and winning a way doth David compellate and invite those whom he would instruct and Catechize: Psal. 34.11 Come ye chil­dren, saith he, hearken unto me, I will teach you the fear of the Lord. Illos alloquitur, Gloss Ord. qui pri­ma fidei rudimenta percipiunt. He speaks to those who receive the first rudiments of the faith: Andrews Care. and being about to comprize Religion into a short sum, he thus makes his entrance; Come ye children. His son Solomon also, who had been his Schollar, taking upon him the same work of Catechizing, speaks in the same insinu­ating Dialect: whose usual manner it is to call those whom he would instruct, by the loving [Page 92]compellation of children: Pro. 4.1 and often elsewhere as, Hear ye children, saith he, the instruction of a father; Both of them hereby shewing, what a father-like affe­ction and sweet behaviour there should be in the Catechist, toward those that are to be instru­cted by him. Which, it seems, was in both these respects to be found in the Catechists of old, who commonly had by their Scholars the respectful title of Fathers given unto them; for so much that eminent Catechist, Stromat. lib. 1. Clemens Alex­andrinus, tels us: Patres eos dicimus, qui nos in Catechesi instituerunt. We, saith he, call those Fathers, who have instructed us in the Cate­chism.

Such heed ought to be taken in this impor­tant duty of Carechizing, both as to the mat­ter or Doctrines to be taught, and also the manner of performing it; as being of very great use and advantage to the well-being and beauty of the Church; ( nam nullus cerie fructus ab auditoribus Catechesi non probè instructis ex­pectari potest in Ecclesi [...]acirc;. For certainly, no fruit can in the Church be expected from those hear­ers who have not been well instructed in the Ca­techism) and a necessary mean to the present work of Reformation, in the judgment of He­roick Luther. Loeicom. class 4 St Ecclisia, inquit, debet unquam reflorescere, necesse est, ut a puerorum institutione exordium fiat. If ever, saith he, the Church do flourish again, of necessity the work must take beginning from the institution of children: which therefore should speedlly and carefully be set a­bout.

[Page 93] 4. The duty of Ministers lyeth in this; viz. In considering of, and laying down some meet way for the right management of the work of Confirmation, and the receiving of such there­unto, as are fitly qualified for it; that as all things in the Church, so this among the rest may be done and performed decently and in order. For this end, because its a work of com­mon concernment, (being the solemn admission of a person to full membership, and by which he ascends from the lower rank or Classis of minors and Catechumens, unto the higher of a­dult, and those of perfect age, who have right, and accordingly are to be admitted to the actu­al injoyment of all Ordinances and Priviledges of such, and that not in one particular only, but in all the Churches of Christ,) requisite it is, that the course and way to be taken and made use of, should after due advice be concluded upon, by as general a vote and consent as may be, of those to whom the care hereof properly belongs and is committed; that so there may be a sweet Harmony in their proceeding in the pra­ctise hereof, for the prevention of all jealousies and exceptions, and the taking away all just occasion of distance and dissatisfaction herea­bout.

In order to the better accomplishment of this thing, I shall crave leave to propose by way of Quaere (not to anticipate or prescribe to any, but meerly, with submission, to commu­nicate my present thoughts) these few particulars following, which haply may not be altogether unuseful, but somwhat conduce hereunto.

[Page 94] 1. Whether a competent knowledge of the Fundamental Doctrines of Christianity, ought not to be the standard and rule, for me tri­all of a persons fitnesse in this regard, and to be accepted of, and acquiesced in as sufficient. Qui credit omnia (inquit Davenantius) quae hoc brevi Symbolo (viz. In Epist. ad Duraeum. de pace, &c. Apostolorum) compre­hensa habemus, vitam (que) Christi praeceptis confor­mem agere conatur, ex albo Christianorum non est expungendus, neque à communione cum aliis Christianae cujuscunque Ecclesiae membris abi­gendus. He that believes all things which we have comprehended in the Short Creed ( viz. of the Apostles) and indeavours to lead a life conformable to the precepts of Christ, is not to be wiped out of the Catalogue of Christians, nor cast out of communion with other Members of any Christian Church whatsoever. Not, but that such a person may have attained to more, and ought to strive after greater degrees of knowledge, which in the work of examination may be inquired after. Yet in case this, and this only be found, ought we not to rest satisfi­ed with it, as was the manner of the Primi­tive Church to do? Nevertheless, pressing them not to rest here, but, according to the Apostles Exhortation; to go on to Perfe­ction. Heb. 6.1.

2. Whether the profession of their knowledg and Faith in those Fundamentals, ought not to be required of every one to be Confirmed with­out exception? as being necessary to a further progresse, and the ignorance thereof inconsi­stent with the very being and truth of Christi­anity [Page 95]in the adult? And are we not herein to deal impartially, not respecting the person of any, seeing Christ doth not; whose commands and ordinances are alike obligatory to all (none being exempted) and are to be submitted unto by one as well as another? and in case of de­fect herein, or refusal, are we not to for­bear to proceed any further, and plainly to shew such persons their sin and danger, exhor­ting them withall to future diligence and submis­sion?

3. Whether this profession (at least in men) ought not to be publick, before the Church or Congregration? Seeing that persons thus ad­mitted, ought to be owned by all, and joyned with in Communion as full Members, and re­spected accordingly in the performance of all those duties that such Members do owe one unto another. This clearly appears to have been the practice of the Primitive Church, the adult Baptized making a publick profession of their Faith at Baptism, wherewith Confirmation u­sually was conjunct; and that the like was re­quired of the infant-baptized, at their confirma­tion when adult, is more then probable, because then they were to be admitted to full member­ship upon their own account, and not of their parents; and therefore to make a personal pro­fession of their faith, and owning of that Co­venant whereinto they were Baptized, and to it by Baptism ingaged. The infants of Chri­stians (saith Paraeus) who had been baptized in their infancy, coming to years of discretion, In Heb. 6.2. were by imposition of hands received into the [Page 96]Church of the Adult, having first, coram Ec­clesiâ, before the Church recited those heades of the Catechism there mentioned. So also Piscator; Heb. 6.2. the infant baptized, having after their Baptism been instructed, coram Ecclesiâ (coram Episcopo ac populo, Insti [...]. lib. 4 cap 19. §. 4. before the Bishop and the people saith Calvin) solebant per ma­nuum impositionem in fide Christianâ confirma­ri. Were wont before the Church by impositi­tion of hands to be confirmed in the Christian Faith; Obser. 4. in loc. which course, saith he, ought still to be observed; and was accordingly by the Walden­ses, who brought their children, when grown up, Apolog. 4. porte Ʋt rationem fidei suae ipsimet liberrimè, coramque totâ Ecclesiâ in celebrations ritus im­positionis manuum profiteantur. That they themselves might freely professe and render an account of their faith before the whole Church in the celebration of the rite of imposition of hands.

4. Whether ought not an inquiry to be made into the life and conversation of the person to be confirmed, and satisfaction in that regard as to sins of Omission and Commission to be given so far, that it may appear to be inoffensive and without scandal; nothing being found therein that is either cross to, or inconsistent with the Faith, whereof he hath made profession, and the Covenant he hath entred into? Seeing that the beauty of the Church consisteth in the quality of the members thereof, who ought to be both [...]ound in the Faith, and unblamable in their lives: the want of either of these would make them the blemishes and deformity of that [Page 97]body to which they do belong: And therefore as a course is provided by the Lord Christ him­self, for the cutting off, and casting out of such, as by the negligence or inadvertency of those who should have prevented it, being gotten into the Church, do discover themselves at a­ny time to be such; So will it from thence follow, that due care ought to be had for the keep [...]ng out of these that appear to be such, before they be admitted, that so the Church may be indeed (as it ought) a Society of visible Saints, whom Jesus Christ the King of Saints may own, and delight to be in the midst of.

5. Whether ought not Confirmation to be solemnly performed in the Church, with Prayer and Imposition of hands? Seeing it was the pra­ctise of the Primitive Church so to do; where­in, though Prayer were the main and principal thing, yet was not Imposition of hands omit­ted, being a rite or gesture that had been much used, and honoured in the Church before the coming of Christ, as may be gathered among o­thers, from Mat. 19.13. where it is thus said: Then they brought unto him little children, that he (i. e. Jesus) should lay his hands upon them, and pray, or blesse them: Paraeus in loci. Erat enim manus im­positio vetus & celèbre in populo Dei benedicendi Symbolum. For imposition of the hand was an ancient and famous Symbol or sign of blessing among the people of God. It was therefore continued after the coming of Christ, as upon other solemn occasions ( viz. the conferring of the Holy Ghost in the extraordinary gifts of it, [Page 98]and Ordination unto office) in the Church.) So also in the rite of Confirmation; Heming in Heb. 6.2 Episcopi & Presbyteri examinatis imponebant manus, ad­ditâ faustâ precatione & benedictione. Bi­shops and Presbyters did lay their hands on those that were examined, to which was added Prayer and Benediction. This at first was the only rite in Confirmation, till Unction came in, which yet excluded it not, but still was it ac­knowledged, and at least pretended to be made use of: for which cause. Confirmation was ex­pressed by it as well as Unction. And since the time that that super-added Ceremony hath been abolished by the Reformers, (and justly so) the Primitive rite of Imposition of hands hath been retained: At least appre­ved of, & with­ed for. See p. 42 Heming. Ibid. Examen vetus retinetur in emendatis Ecoles [...]is: Superstitiosa, Ʋnctio, & tactus genae, ut vana & inepta [...]mittu [...]tur. The ancient way of examination, is retained in the Reformed Churches: Superstitious anoint­ing, and the blow on the check, are justly omit­ted as vain and foolish. Evident then it is, that this rite hath taken place in the Church, from the Apostles times down along to this day; and therefore, though, having no precept, it may be looked on as not necessary, but indifferent; yet having the example both of the Apostolical and succeeding ages, it deserves respect, and to be accounted of, not as a meerly frivolous and empty, but a commendable and convenient rite, rather to be observed and practised, then laid aside altogether, and neglected as useless: ma­nuum impositionem (inquit Piscator) putamus liberae observationis esse, Observ [...]t. 4. Heb. 6.2 ut cujus exemp [...]um qui­dem [Page 99]Apostolicum extet, non autem praeceptum Chisti. We suppose that the observation of Imposition of hands is to be left free, as whereof there is indeed extant Apostolical Example, but no precept or command of Christ.

6. Whether ought not the person so Confir­med, to be by the Pastor openly declared to be admitted unto full membership, and to the in­joyment of all Ordinances and Priviledges of such, that so the whole Congregation may take the more notice of it, and be stirred up to the performance of all those duties that they owe unto him? That this was the manner and practise of the Church of old, is testified by Corderius, In Annotat. iin D. Areopagit. who setting down the particulars of those things that were observed toward the a­dult babptized (who were then usually confirm­ed) reckons this for one: Quòd Pontifex ip­sum Eucharistiae capacem declarabat. That he was declared by the Bishop to be capable of the Eucharist.

7. Whether would it not be of use to keep a publick register, wherein the names of all those who have been confirmed should be in­rolled? Which course hath been taken and observed amongst us for such as have been bap­tized, who yet not coming under the like cog­nizance of, nor standing in so full a relation to the Church, as do the other; there seems to be more reason (though there be reason enough for both) why the former rather then the lat­ter should be recorded. The Antients judged this a circumstance worth the regarding: among [Page 100]whom as it was required of the Competentes that they should give in their names; so the custome was to register or record them. Me­ritò imprimis vetus servaretur institutum Ec­clesiarum de inscribendis eorum nomínibus qui Baptizantur. Hyper Opuse. cap. de Catech. Do not these places sound somewhat this way. Psa. 69.28 See Calvin. See Ainsworths Notes also. Isa. 4.3. Pachy­merus in Para­phrasi in Dio­nys. Areopagit. Speaking of re­cording the names of those that were to be Baptized, In Sa­cris tabulis, ads, hunc autem ex­istimo esse li­brum viventi­um. De Eccles. Hierarch. l. 2. Epist. 155. Deservedly should the old order and appointment of the Churches be kept, con­cerning the writing down of the names of such as are Baptized, who then also usually were con­firmed. This is evident from the Epistle of Au­gustine, written to Martianus a Catechumen, which he shutteth up with these words. Tua mereri Scripta desidero, & te nomen dedisse inter Competentes vel daturum esse, jamjamque cognoscere. I do desire to obtain some lines from thee, and now to know that thou hast gi­ven in, or wilt give in thy name among the Com­petentes. And let this suffice to be spoken con­cerning the duty of Ministers for the reducing of Confirmation.

2. As for the people, their duty lyeth in such particulars as these.

1. To be willing that Ministers should take this course, and readily and willingly to submit unto it without murmuring or opposition; for as it is required of, and belongs unto the one to take heed unto, Acts 20.28 and govern the flock com­mitted to their charge, Heb. 13.17. and over which the Ho­ly Ghost hath made them Overseers: So are the other injoyned chearfully to yeild obedience to them in the Lord, and to be guided by them. Your frowardnesse and refusal, will both dis­please the Lord, and hinder the Work; as al­so, discourage your Guids, and be prejudicial [Page 101]to your own Souls: For if you shall cause those to grieve and grone under the burden, whom you ought rather to chear in their work by your ready subjection; certainly twill be un­profitbble for you. They may not, they dare not admit you unto full membership, without satisfaction given, and till upon tryal you have approved your selves to be competently at least qualified for it. Their fidelity to Christ and his Church, who hath instructed them as his Stew­ards with the administration of his Ordinances, (which they ought to preserve pure, and not to prostitute them to the unworthy that would pollute them) calls for, and necessitates them to care in this particular: So that it would be no lesse then sinful neglect of duty in them to administer, and dangerous presumption in you to adventure upon the participation of such ordinances, without due tryal made of your fitness on their part, and just satisfaction there­in given on your. Nefas esse ducemus, Hyper. Opuse. cap. de Catech. quen­quam ad cenam accedere Dominicam, qui ex­igi & reperi à se elementa Religionis agrè feret. Quae, malum, dementia, velle sacrosanctis my­steriis interesse, &, ut Christianum decer, uti; intereà autem nec fidem Christianam profiteri, neque de recio usu Sacramentorum recitare quic­quam posse? We shall account it an heinous thing for any one to come unto the Lords Sup­per, who will not endure that the Principles of Religion be required of, and repeated by him. What mischief? what madnesse is it, to desire to be present at those Sacred Mysteries, and (as a Christian ought) to make use of them, and in [Page 102]the mean time not to professe the Christian Faith, nor be able to recite any thing of the right use of the Sacraments? And do not they de­serve exclusion, yea, in a sort exclude, and ren­der themselves uncapable of communion, that shall wilfully refuse to submit unto instruction, and the orderly way of admission? Ibidem Equidem (inquit Hyperius) non dubitarem uno verbo e­dicere, si quis cum Doctrinâ Catechisticâ nihil put at sibi commune esse, hunc perinde facere, at que si se non esse Christianum & cum Christia­nismo nihil habere velle negotii testificaretur. Verily (saith he) I should not doubt roundly to pronounce, That if any one thinks he hath nothing to do with the Doctrine of the Cate­chism, its all one as if he should declare himself not to be a Christian and that he will have no­thing to do with Christianity. We should let the people know (saith Mr. Baxter) that we take their refusal of examination, Gild. Salvian [...] p. 215 for a refu­sal of Church-membership, and exclusion of themselves. Can the Work of Reformation be carried on prosperously and as it ought? or the Ordinances comfortably and with benefit be injoyed unlesse this course be taken? Tru­ly, I suppose, that if it were duly looked into, this would be found to be the principal thing, through the neglect whereof, the work hath been hitherto obstructed, so that the desires and endeavours of the Lords people have been thus far in a great measure frustrate and fruitless. And will you, the people, still continue to lay this rub in the way, or oppose such as shall la­bour to remove it? Believe it, in so doing, as [Page 103]your losse would be great, in depriving your selves of what otherwise you might injoy; so your sin would not be small, in setting your selves against that, which the Lord in his Word requires and calls for; the Saints have now a long time earnestly desired and prayed for, and more then ordinary providences have made way for, and given you an oportunity to promote and further.

Object. But you will haply say, Were not things well enough before, when among us no such course was taken, or so much as thought upon? and therefore what need this alteration, and the introducing of a practise into the Church, unknown (as to this use of it) to our pre­decessors?

Solut. 10. Surely we should be inexcusea­bly ungrateful and injurious unto the Divine goodnesse, should we not with all thankfulness acknowledge the choice and singular benefits and priviledge; bestowed on, and enjoyed by the unworthy people of this Island, above what hath been vouchsafed to most, if not to any o­ther Nation. The Lord (for ever blessed be his Name, and magnified be the exceeding riches of his Grace) hath ever looked toward us with an eye of special favour and respect: Insomuch, that in the very first publication of the glad ti­dings of the Gospel, and as soon as ever it be­gan to go out into all the World, the gracious providence of God took order, that the sound of it should reach unto, and be heard in this re­mote corner thereof: De Pinord. Eccles. Brit [...]. 1. à primo exortu Evange­l [...]i, (inquit venerabilis Ʋsserius) suscepisse [Page 104]Britannos Christi fidem Gildae verba satis indi­cant. The words of Gildas do sufficiently de­clare, that from the very first rising of the Gos­pel, the Britains received the Faith of Christ; by the Ministry either of some one of the Apo­stles, or their Contemporaries: Yea, (as saith Sr. Henry Spelman) certum est B [...]anniam à primis ipsis seminatoribus recepisse fidem. Concil. Britan. It's certain that Britain received the faith by the very first Sowers of it. And how early this glo­rious Sun visited our coast, the same Author shews: Evangelii lumen (inquit) radiavit in Britanniâ tempore novissimo Tibertii Caesaris, Ibidem. qui obiit anno quinto post Christiresurrectionem. The light of the Gospel beamed forth in Bri­taine, in the latter end of Tiberius Cosa, who dyed in the fifth year after the Resurrection of Christ. To the same purpose speaks the wel-de­serving Cambàen: Brittannia. Certum est, inquit, Britan­nos in ipsâ Ecclesiae infantiâ Christianam Reli­gionem imbihisse. Certain it is, that in the ve­ry infancy of the Church, the Britaines received the Christian Religion. And for the work of Reformation, so happily enterprized by Lu­ther, as this Nation was not the last, sor either was it the least, but most considerable party, among whom Religion was recovered and refin­ed from the deluge and drosse of Art christian errors: Where (through Free Grace) the Work did so prosper, and the Gospel make so admirable a progresse, that (without partiali­ty, and to the praise of that glorious Grace be it spoken) as no Church hath excelled us for Soundness in the Faith, Clerus Anglic. [...]tupor Mundi and Orthodoxness of Do­ctrine: [Page 105]so hath none equal'd us in regard of the Ministry, for lively and prositable Preaching, and (which through Divine concurrence, hath been the blessed fruit of it) in regard of the peo­ple (even many of them) for the power of godli­ness. But

2. Though for the Doctrines of the Gospel thus preached and professed among us, it were in a good measure well with us; yet in other regards was it so far from being wel enough that it fared very ill with us; things being much out of order and beside the Rule, in matter of Wor­ship, Discipline, and Government, so that the way and form that herein was pitch't upon, and established by civil Sanction among us, found alwayes some, even of those who were truly pious and conscientious, that did oppose and could not conform to it; by which means it became a ball of continual strife and contenti­on, and through the violence of those in pow­er, an instrument for the silencing and suppres­sing of many that might have been of singular use and advantage to the Church, and an oc­casion of unhappy separation. Surely, it is much to be wondred at and lamented that those first reformers anong us, pious and learned, well­meaning, and well-deserving men, should so far neglect the pattern contained in the Word, and borrow and fetch so much of their platform from those, from whom they had so justly and commendably receded; which gave an ad­versary of the polity of the Church here, too just cause to intitle his Book upon this subject Altare Damascenum. Among other things [Page 106]wherein they imitated those of Rome, was their childish Confirmation, performed only by the hands of the Bishop: The true use, and right end of this ancient and laudable Rite being alto­gether neglected if not also unknown.

Whence it came to passe, that the Con­gregations in this Nation, were over-grown with ignorance and profanenesse, consisting mostly of such as were the blemish of Religion professed here, and a scandal and offence unto those that feared the Lord. And was it then well enough with us while things were so? Do not, and have not the Lords people seen, and been for many years convinc't of the necessity of a Reformation in this particular? And will you now say (when an oportunity is afforded for the doing of it) that there is no need of it; and oppose the Ministers of Christ, that desire and endeavour the redress of whats amiss, by the restauration of this ancient, excellent, and useful course and practise Surely, such a carriage would be both your sin and your shame, an injury to the Church, and a grief to the Saints; which you ought carefully to avoid, and labour rather to chear their hearts, strengthen their hands, and occasion them to rejoyce in, and blesse the Lord for your ready submission unto those that have the rule over you, in this so great and necessary a part of their work.

Object. 2. This is a course to be taken with children, and not with those who are of riper years, and now grown aged.

Solut. You may perhaps think so, because Confirmation heretofore hath been so (but [Page 107]wrongly) made use of; children for the most part being the object of it. But that this was a meer abuse of it, sufficiently appears by what hath been said already. The Primitive Church admitted none hereunto, (as they ought not) but such as were of competent years, and come to understanding in the things of God. the same (as we have shewn) was the practise of the Waldenses, and is the judgment of the reformed Churches. The truth is, children are not capable hereof, nor qualified for it; but such only as are adult and come to some maturi­ty; and therefore whatever your years or age may be, you ought not to be owned as full and compleat members, till you come under confir­mation; you may not injoy the one, if you will withdraw and exclude your selves from the o­ther. Such, as being old men in years, shall yet upon tryal be found to be children in understand­ing and Knowledg, ought to be dealt withal as children in this regard; viz. to be instructed in the principles of Religion, and required to give an account of the same; their age cannot exempt them from an indispensable duty: nei­ther ought they to think much of it, nor be un­willing in a plain and familiar way to be taught those things, the ignorance whereof is in them inexcusable and so great an evil, that if per­sisted in, and not prevented, may not only en­danger, but prove the utter ruine of their preti­ous souls for ever. Quam diu (inquit Hyperi­us) ex omni hominum genere (juvenum, viro­rum, matronarum, senum) aliquos esse constat, qui capita Doctrina Religionis tenentur ignora­tione; [Page 108]tam diu erunt omnis generis homines in scholâ Catechisticâ auditores ac discipuli. As long as there are any sort of men (youths, men, matrons, old men) that are ignorant of the heads of the Doctrine of Religion, so long persons of all sizes shall be auditors (or Catechumens) and learners in the Catechetical School: viz. In order to their admission unto confirmation, to which such knowledg is pre-requisite: So that ripenesse of years is so far from being a just plea for the exemption of any, that it is necessarily required in persons to be Confirmed.

Object. 3. We have been heretofore own­ed for full members, and have injoyed the privi­ledge of such; and why should we not be so owned still?

Solut. That you were so accounted of, and dealt with, proceeded from either the ignorance or negligence of those that should have done otherwise, unlesse upon due trial you have ap­proved your selves meet. Had they eyed, as they ought, and kept close to the rule that should have guided them herein, you might haply have come to see your condition to be o­therwise then you deemed it to be, and have en­tertained other thoughts of your selves then you did, which might have proved of no small ad­vantage unto you. So that if things be duly weighed and considered, you will say, That they did you an injury rather then a courtesie in dealing with you as they did; and be so far from liking and allowing of such a course, whereby you were occasioned to sooth your selves in a state that was neither good nor safe, that you [Page 109]will see cause of blaming them for their unfaith­fulness in a matter of great concernment, and to blesse God for those that shall endeavour the rectifying of your mistakes, and to let you know that the case is far otherwise with you then you imagined it to be.

And as for the priviledges that you injoyed, ( viz. the Ordinances belonging unto compleat members only) alas, what could more indanger your precious souls, you being not rightly qua­lified for them? For instance: 'Tis true, that nothing is more sweet and refreshing then the Lords Supper to a gracious soul, drawing nigh to the Lord therein as he ought: for therein he feeds and feasts upon the Lord Jesus, and all his fulnesse unto eternal life. But now, the un­worthy person presuming to approach unto, and partake of that Ordinance, in stead of Blisse, 1 Cor. 11.29. meets with his Bane, eating and drinking Judg­ment to himself and becoming guilty of the body and blood of the Lord. And so (according to the Prophet Davids imprecation) the Table of the Lord proves a snare before him, Psal. 69.23 and that which sbould have been for his Welfare, a trap and ru­ine to him: And now tell me, Is this a pri­viledge worth the pleading and contending for?

Object. 4. You conceive it will be a dispa­ragement and disgrace unto you, to submit un­to such a course, whereby you should discover your ignorance in the very principles of Religi­on, having lived so many years under the Gos­pel.

Solut. And will you to avoid this seeming inconvenience expose your selves to inevitable perdition? You have hitherto been estranged from the life of God, through the ignorance that is in you; and can you be contented to live and die so? and lose the fruition of the Lord for ever, rather then men should know your condition to be such, as indeed it is? If the fear of a little supposed disgrace from men, and those but a few that you live and converse with­all, of such force as to cause you (to your E­ternal hazard) to neglect a necessary duty. Should not a destre to avoid utter shame and confusion of face before all men and angels, be much more prevalent with you to neglect no lo ger, but speedily to set about it? Do but seriously weigh the words of the Apostle Paul, and then say whether you can brook to continue in your grosse ignorance and blindness to avoid any thing that may possibly betide you here below? 2. Thes. 17, 8, 9 The Lord fesus (saith he) shall be re­vealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the glorious Gospel of our Lord Jesus Christ: (the inseparable con­comitant of such ignorance) Who shall be puni­shed with everlasting destruction from the pre­sence of the Lord, and from the Glory ef his pow­er. See here; ignorance of God is as dange­rous and destructive, as disobedience to the Gospel, which is the consequent of it, and go­eth accompanied with it: Prov. 1912 For, without know­ledg the heart is not cannot be good; and if that be naught, which is the spring and root of [Page 111]all your actions, surely your lives must needs be so, whatever your fancies and pretences may be to the contrary. You would account it (and iustly so) a great discovery of weakness and folly in any one, that should chuse to conceal a grief or di­sease in the body, though mortal (least it should be commonly known) from the Chirurgeon or Physician, and refuse to put himself into their hands for the cure of it, and to prevent the mis­chief that else would certainly insue upon it. And are not they much more blame-worthy, that shall do so by their spiritual maladies? which threaten the life of their far more preci­ous souls, the Eternal ruine whereof must needs inevitably follow, unlesse some effectual course be taken for the healing of them? You plainly see, and will readily confesse the great folly of the one; Oh! be not guilty of greater in the other! The longer you have continued in such a condition under the Gospel, the more haste ought you to make in the use of all good means to get out of it: And seeing the Lord hath spa­red you all this while, and winked, as it were at the time of your former ignorance; Let the con­sideration of this his goodnesse and forbearance now at lenth lead you to repentance: Ac­count the long-suffering of the Lord Salvation; Rom: 2.5 2 Pet. 3.15 Piscator. i.e. Ad salutem vobis conducere, to conduce to your Salvation; the gracious end of God here­in, (and the use that you ought to make of it) be­ing this, that men should not perish, 2 Pet. 3.9. 1 Tim. 2.4 but be saved, by coming to repentance, and the know­ledge of the truth.

[Page 112] 2. Another duty incumbent upon the people, is this: Diligently to labour after knowledge, in the principal doctrines of religion especially; for without your own industry added there unto, the pains of the Ministry will but little profit you. You have seen the absolute necessity of it, in order both to your own eternal good, and also to the Churches satisfaction for your ad­mission to full membership. Wisdom in this re­gard, is the principal, Pro. 4.7. [...]. or first thing to be looked after: therefore get wisdom, and with all your getting get understanding: and if accordingly you cry after knowledge, and lift your voice for understanding; if you seek her as silver, and search for her as for hid treasures, then shall you understand the fear of the Lord; Prov. 2.3, 4, 5 Prove. 3. [...]3 and find the knowledg of God: And happy is he that finds it.

Which that you may do, your duty is:

• 1. To attend and watch diligently at Wis­doms gate,
  Prov. 8.34 Lavater in loc. Wilcoxe,
  and daily ( i. e. often) to wait at the posts of her door: Postes sunt Sapientiae doctores. These Posts are the teachers of Wis­dom: As painful Scholars watching the School doors, that they may be first in upon the opening of them; that you may hear her voice by her Messengers speaking unto you; whose instru­ctions you ought readily to receive and careful­ly to lay up, making your hearts the store-houses of the word of Christ,
  Col. 3.16.
  which should dwell rich­ly in you in all Wisdom, being able to make you wise unto Salvation. Such are by Christ pro­nounced blessed,
  Luke 11.28
  as hear the word of God and [Page 113]keep it. And therefore ought you to give the more earnest h ed unto the things which you have heard,
  Heb. 2.1. [...]
  least at any time you let them slip or run out of your minds and memories, being as leak­ing vessels, knowing that what is so receiv­ed, is received in vain and lost:
  Jam. 1.25
  For the forgetful Hearer, is a Selfe-deceiver.
• 2. To Study and search the Scriptures fre­quently and seriously: Which are, as it were, the mine wherein the pretious treasure of Wis­dom and Knowledg lyes. You should be fami­liar with them, making them the matter of your meditation day and night;
  Psal. 1.2
  taking all op­portunities of being thus exercised. Herein is contained both Milk for babes, the principles of the Doctrine of Christ, plainly and expressely laid down to the capacity of the meanest; so that the lamb may wade here these waters of life are so shallow: And also strong meat for those that are of full age; deep and hidden my­steries, such as may exercise the understanding of those that are most skilful in the word of Righteousness; so that here the Elephant may swim, and after all searches and attainments have a plus ultrà to strive and presse after. This is that incorruptible seed whereof we are born again:
  1 Pet. 1.23
  and this same word of Grace is that whereby we grow,
  Act. 10.32
  and which is able to build us up, after we are new born, till we come to be perfect men,
  2 Tim. 3.17
  throughly furnished unto all good works. This therefore you may not be stran­gers to, now and then only, occasionally and cursorily looking into it, but familiarly ac­quainted with, and studious of it; as you de­sire [Page 114]to attain that knowledge I am pressing you unto, which here alone is to be found.
• 3. To beg it of God earnestly and humbly, in a due sense of your want and need of it; who is the father of lights, from whom cometh every good and perfect gift,
  Jam. 1.6, 17
  and who giveth to all men liberally and upbraideth not. This is that whereupon the successe of your labour in both the former particulars doth depend: Hear­ing and Studying of the Word, being the only means of his own appointment, wherein he useth to communicate this Wisdom to those that wait upon him; and which then only prove effectual, when he is pleased to accompany them with his blessing. So that if you would speed, you must pray and hear, and pray and read, and meditate; and know, that neither means nor pains will be of any avail, if the Lord by his Spirit do not teach you, and open your eyes, ears and hearts, to see, hear, and under­stand those deep things of God, which of our selves we are not able to apprehend.
  1 Cor. 2.11.14
  If you should enquire and ask, Where is Wisdom to be found?
  Job 28.12
  and Where is the place of under­standing? Your teachers will answer and say, Tis not in us to give it,
  1 Cor. 3.5, 6
  for we are but weak in­struments, able to do nothing of our selves: The Scriptures also will say, 'Tis not in us, we are not the fountain of that living water, but Chanels only and Conduit-pipes, through which it is conveighed and derived unto you: But they will withall both tell you, that you must look higher, and go to God for it, who [Page 115]alone maketh use of instruments and means, and by them bestoweth it upon them that seek unto him for it: for the Lord giveth Wisdom, and out of his mouth cometh knowledg and under­standing.
  Prov. 2.6
  Therefore let not this duty be neg­lected, but he much with God in the performance of it, as you would not have your labour to be in vain.

3. Your duty is to be Cautious and Circum­spect in your carriage, and to look carefully to your conversations, that they be (as they ought) blamelesse and without offence. To professe with your tongues that you know God, and the Doctrines of the Gospel, and make your boast hereof; if in works you deny him, Rom. 2.17. and walk contrary unto them, it wil be construed and justly accounted no other then hypocritical ostentati­on, whence it may be concluded, that though you have a form, yet you want and deny the power of Godliness, from whom the Lords people are required to turn away. That Faith that is not accompanied with a life answerable is indeed without life; a dead faith, 2 Tim. 3.9 by which the Soul cannot live, nor will it be accepted and approv­ed either of God or men: neither will such a Faith justifie your persons, as is not it self justi­fied by your works. Remember, that not only an account is to be rendred of your faith, but a Scru­tiny also must pass upon your lives. Great was the care of the Church in this regard in the Primitive and purest times, and it ought to be no lesse now: they diligently instructed the Catechumens, not only in the Doctrines of Faith, and things to be believed, but also of charity and things to be [Page 116]practised and which concerned their conversati­ons, whereof love is the Sum and compend; un­to which two heads some refer all the particulars that were wont to be taught and delivered unto them grounding upon that passage of the Apo­stle Paul to Timothy: 2 Tim. 1.13 [...] Beza in loc. Hold fast the form or pattern of sound words which thou hast heard of me, in faith and love which is in Christ Jesus: Vel de fide & charitate; ut intelligas sanam il­lam doctrinam in duobus istis capitibus positam essse. Intimating that the Sum of that Doctrine is comprehended under those two heads of Faith and Love; these two being connexed, and by an individual bond joyned together. Piscat. in loc. So that where charity is not, there neither hath faith any place. There was therefore required of the Catechu­mens in order to their Baptism (and consequent­ly to Confirmation) not only knowledg and profession of faith, but also vitae morumque in­tegritas, & puritas. Holinesse and integrity of life and manners. Lib, de paeni­tent. c. 7. Hence Tertullian so speaks unto them: Quid te cognovisse interest, cum issdem incubas, quibus retrò ignarus?—la­vacrum illud obsignatio est fidei quae fides à poe­nitentiae fide incipitu [...] & commendatur? non ideò abluimur, ut delinquere desinamus, sed quia de­siimus, quoniam jam corde loti sumus. What will thy knowledg avail thee, seeing thou gi­vest thy self unto the same courses as heretofore when ignorant?—That laver ( viz. Bap­tism) is the obsignation or seal of Faith, which faith is begun and commended by the faith of Repentance: We are not therefore washed, that we may cease from sin, but because we have [Page 117]ceased, being already washed in heart. The Ca­techist did call upon, and earnestly exhort them to Duty, as well as instruct them in Doctrine; as appears in the Catechetical Lectures of Cyrill of Jerusalem, and also by Augustines Sermon ad Competentes; wherein dehorting them from several vices, he closeth with these words: Serm. 116. Com­petentes nihil injustum, nihil inhonestum exer­ceant, ne fortè male agendo viscera materna concutiant, & ante legitimum partum velut aborsum eos mater sancta proijciat: Sed magis omnes benigni sint, humiles, mansueti, sobrii, ut ad salutaris Baptismi Sacramentum ordine ligitimo conveniant. The Competentes should exercise or do nothing that is unjust or disho­nest, least haply by ill-doing or mis-behaving themselves, they trouble the bowels of their Mother, and cause her before the time to cast them forth as abortive: They should rather be kind, humble, meek, sober; that they may come in a due and orderly manner unto the Sa­crament of saving Baptism. You may see from hence how much it stands you upon, to look carefully unto your lives, and to labour so to demean your selves, that when you offer your selves unto Confirmation, there may be nothing, found justly to be objected against you, that might exclude you from admission to full mem­bership, and the injoyment of the singular priviledges of such; which (if there should) would be no small Detriment unto you.

4. There are other duties in order hereunto, that are peculiar unto some persons; viz. such as have the care and charge of others committed [Page 118]unto them: which is the case of Parents and Masters of families in respect of their children and servants; who may very much, and there­fore ought to facilitate and further the work of fitting them for confirmation. There advan­tages are many, through familiarity and con­tinual converse with them, and the power and authority which the Lord hath given them over those that are under them, who are injoyned to honour and yeild obedience to them: these are therefore as talents carefully to be improv­ed, and this way especially, as being the chief end for which they are bestowed. Their duty is therefore,

• Plurimum enim intererit quibus artibus & qui­bus hos tu mo­ribus instituas. Juvenal. Satyr. 14. Quo semel est imbuta re­cens, &c. Diffi­culter cradic a­tur, quod rudes anim [...] perbibe­runt. Hierony Epist. 7.
  1. To instruct them diligently in the princi­ples of Religion: They ought to be Catech sts in their own families, to whom this work be­longs, as well as to the Pastor, being common to both in their several capacities, and indeed, the fidelity of the one, may very much ease and lighten the burden of the other. The Scrip­tures are frequent in pressing this duty upon them: These words saith Mises, which I
  Deut. 6.6, 7
  command thee shall be in thine heart, and thou shalt diligently teach them unto, or whet them upon thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, when thou lest down, and whin thou risest up. Children, saith Ainsworth upon this Text,
  [...] Initiare. Cartwright in loc
  are to be Catechized. Solomon also; Train up a child, saith he, in the way wherein he should go, and when he is old he will not depart from it. Scopus est, parentes ad piam liberorum institutionem excitare. His scope is [Page 119]to stir up parents to the pious institution of their children. The word [...],
  Leigh Crit. Sdc. Hinc apud Do­ctores [...]. est Catechesis, Carechismus. Pagnin. the sau­rus.
  when ti's spoken of men signifieth to Catechise. i. e. Prima ele­menta (inquit Lavaterus) Religionis tradere. To deliver to them the first rudiments of Reli­gion. Again, Ye fathers (saith the Apostle Paul) bring up your children in the nurture and admi­nition of the Lord. This, as is conceived,
  Ephes. 6.4
  is the thing commended in Abraham,
  Geu. 18, 19
  and his pra­ctice herein recommended unto us. I know saith the Lord, that Abraham will command his children and his houshold after him, and they shall keep the way of the Lord, to do justice and judgment. Dicit Deus (inquit Paraeus) non modò quid sit facturus Abraham, sed potiùs quid facere debeat. God saith here, not only what Abraham would, but rather what he should and ought to do. Whence he observes, That parenrs were then (and ought in this re­gard to be so now) the Pastours and teachers of their families, liberi & domestici (ingnit) erant Catechumeni: The children and rest of the hou­shold were the Catechumens, and the heads of the Catechisme (comprehended in that expres­sion, the way of the Lord) were Fides & Obedien­tia, Faith and Obedience. And may not Abra­hams servants with whom he rescued his brother Lot,
  Gen. 14.14 Pagnin. interl­vers.
  be for this cause termed [...] his train­ed servants: (so our translation renders it) Ini­tiatos suos, his instructed ones, i. e. Catechume­nos suos, his Catechumens, or Catechized ones; such as having been born in his house,
  Pagnin, thesau. [...] 70 Instructos suos, Buxrorf.
  he had religiously edncated: The word, saith Ains­worth may be understood both of civil affairs [Page 120]and Religion,
  Pellican. in l. I [...]is Exposit. of the Mo [...]al Law. Com­mand. 5. exer­cit 5.
  wherein he had trained them: Quos instituebat moribus & usu rerum tempo­ralium: peritos arte bellandi, alioqui etiam Re­ligioni consecratos. Thus also Mr. Weemes ex­pounds this place; his Catechized ones. It is also observable, that God saith not concerning Abraham, I know that he will teach, but com­mand them:
  Paraeus in loc
  implying, that parents ought to perform this duty with authority; which thing is intimated in the holy resolution of Joshua: As for me (saith he) and my house, we will serve the Lord. And that this hath been the practise of Godly parents is evident from the Scriptures: Thus did David carefully instruct his son Solomon, as he acknowledgeth: I was, saith he,
  Prov. 4.3, 4.
  my fathers son, tender and dearly belo­ved, he taught me, &c. So did his mother Bath­sheba also, as appears, Prov. 31.1. The words of King Lemuel, (no doubt, saith Mr. Wilcox, but this was Solomon) the Prophecy that his mother taught hlm:
  Cartwr. in loc.
  Nempe à teneris annis, quòd blanda Lemuelis appellatio (quales matri­buserga liberos adhuc tenellos usitatae sunt) [...] ­stendit. From his tender years, which the pret­ty alluring appellation of L [...]mu [...]l (such as are usual with mothers toward their children, while tender and yong) doth shew, Religious educa­tion is the best character of paternal affection. Such also was the pious care of the godly parents of [...]mothy,
  2 Tim. 3.15 [...] ab ub [...] u. pendens: a sucking child. Leigh. Espencaeus in loc.
  by whose means it came to passe, that from a child he had known the holy Scri­ptures: Gremium maternum huic prima fuit Schola Sacrarum literarum; his mothers lap was his first School: Nec magis inejus sinu, [Page 121]quàm Sermone educatus; he suckt in not only milk from her brests, but also the principles of religion from her mouth. And this is that, for which the children of the virtuous woman are said to call her Blessed, viz.
  Prov. 31: 28 Cartwright.
  Propter educatio­nem, & virtutem & pietatem per educationem procuratam: For their education, and virtue and piety procured by it. This duty then you see is injoyned and belongs unto parents: Nei­ther may they think to shift it off from them­selves, by saying, It's the Ministers Office to do it; for it's theirs also as well as his, nor will his doing his part, free them from the obligation that lyes upon them.
• 2. Their duty is to require, and see to it, that those under their charge, do diligently frequent, and carefully attend upon the publick Ordinan­ces of Catechizing, and the preaching of the Word, especially upon the Lords day, the due sanctification whereof both by themselves and theirs, is charged upon them:
  Exod. 10.10 Zanch. in 4 praecept.
  Datur praecep­tum hoc imprimis cuique patrifamilias; this precept is given in the first place to every father of a family, as those that should require the same to be observed by the whole family. A­gain: Vult Deus, ut patresfamilias authores sint toti familiae & duces, ut veniant in caetum fidelium, &c.
  Ibid.
  The Lord would have the Go­vernours of families to be procurers and leaders to the whole family, to come unto the assem­bly of the faithful, to sanctifie the Holy-day, &c.—Every governour of a family (saith he) may and ought to compel them of his houshold to the outward worship of God. Officium est [Page 122](inquit Bullingerus) boni patris-familias cura­re ut tota familia Sabbathum sanctificet.
  Decad. 2. Ser. 4.
  It is the duty of a good Governour of a family to take care that the whole family do sanctifie the Sabbath. Such persons therefore may not think it sufficient to sanctifie the Lords day, and to attend upon the publ ck Ordinances themselves; but they are to look well unto those under their charge that the fame be done by them also, whose profanation and neglect of the duties thereof, may be laid to the charge of those that might and should have prevented it, but did not, being regardlesse of them. Nor should they content themselves with this only, that those belonging to them do attend upon the Or­dinances; but they are also to labour, that they do it to good purpose, least by the carelesse and customary performance of their duty, God be dishonoured, and their own souls injured and hazarded. no lesse then by the omission of it. They ought therefore to call upon them for, and require from them an account of the things that they have heard, and help them to the fuller understanding of them; that so through the blessing of the Lord, they may attain the end of what they do, and their labour may not be in vain.
• 3. Their duty is to watch and have a vigilent eye over them in respect of their conversation, to prevent miscarriages, and to quicken them to their duty. The care of governours in this par­ticular is of very great consequence, without which, things will certainly go amiss and many disorders will follow in the family. What So­lomon [Page 123]saith of a King, and other magistrates in the Common-wealth, may not unholy be ap­plyed to our purpose, every father being in some sort a magistrate as it were in his own family: A King that sitteth in the Throne of Judgment, scattereth away all evil with his eyes. i.e. Cu­râ. inspectione, coercet malos.
  Lavater.
  By their care and inspection they lay a restraint upon those that are evil; so that they are not so bad as they would be, nor take that liberty to sin that o­therwise they would do. The neglect hereof seems to be a part of good Elies fault and this in likelyhood imports the cause why the sins of his sons were so great; he kept not so strict a hand over them and their actions as he should have done, but was too indulgent toward them: Those words of his in dealing with, and reprov­ing them, seem to imply so much; Why,
  1 Sam. 2.23, 24.
  faith he, do you such things, for I hear of your evil dealings by this people? nay my sons, for it is no good report that I hear: ye make the Lords peo­ple to transgress. So here, the good man knows little but by hear-say, and what the common rumour and complaint of the people brings to his ears. Sic dicunt, inquit, sic ad me perfetur, q. d. Si vera sirt quae audio, gravitur peccatis.
  P. Martyr in l.
  So they say, this is brought to me, if the things be true which I hear, ye sin grievously. The contrary carriage is commended in Solomons virtuous woman;
  Pro. 3.27 Carswright
  she looketh well to the wayes of her houshold: Lustrat mores universae fami­liae; diligens haec inspectio, non solù, nec praeci­puè opera domesticae respicit, verum etiam quo­modo se in cultu Divino gerunt, quales in pi [...]ta­te [Page 124]progressus faciant, diligenter observat. This diligent inspection respects not only, nor chiefly the houshold-imployments, but she also dili­gently observes, how they behave themselves in the worship of God, and what progresse they make in piety:
  Lavater.
  Considerat, quibus moribus singuli sint praediti, quid dicant, quid faciant, ne turpe quid committant. She considers what the manners of each one are; what they say, what they do, that no unseemly thing be com­mitted by them. Thus, though eye-service be not good, yet is there need, and accordingly ought there to be a watchful eye over them, that children and servants be not evil.
• 4. This Inspection ought to be accompanied with the discreet exercise of Discipline; with­out which, what we see to be amiss, may be far enough from being amended.
  Haec duo quasi elements sunt virtutis; Spes honoris, & me­tus poenae, quorum il­la incitstiores reddit ad pul­cherrima studi­a; haec segni­ores ad vitia. Plutarch de lib. educand.
  Such as need re­proof and correction must have it; and those that deserve countenance and encouragement should not want it: the evil are to be timely checkt and curbed, and the good cherished and commended. And these two being rightly managed, will, by the blessing of the Lord, be found to be notable means to restrain vice and promote virtue. Fond affection may prompt parents to with-hold, but true love will bid them to make use of the rod when there is cause: for nothing more endangers the disobedient then indulgence. Hence the Scriptures do so much urge the use of discipline; thus speaking, He that spareth the rod hateth his son,
  Prov. 13.26.
  but he that loveth him chastneth him betimes: Because there is folly bound up in his heart,
  Prov. 22.15.
  which the [Page 125]rod of correction driveth far from him. Again, Witk-hold not correction from thy child,
  Pro. 23.13, 14.
  for if thou beatest him with the rod, he shall not die: Thou shalt beat him with the rod, and shalt deliver his soul from hell, But if he sin, and thou suffer his sin to be upon him for want of re­buke, thou hatest him in thine heart.
  Levis. 19.15.
  Qui emen­dare potest & negligit, participem se facit; he that can reform another,
  Gregor.
  and neglecteth so to do, maketh himself partaker of his sin. It was a law amongst the Lacedemonians; nempe,
  Cragius de re­pub. Laced. 1.2.
  Qui­cunque senum delinquentem puerum videns non increpat, eadem poenâ cum delinquente teneatur, spectat eò haec lex, inquit Cragius, ut tollat simul seniorum indulgentiam, & juniorum im­patientiam; quum scirent necessitate quadam adigi ad increpandi officium. And the Lord himself giveth them an example herein,
  Heb [...] 12, 6
  as a fa­ther correcting every son whom he receiveth, which he doth (as parents should also) out of his love for their good, and to reclaim them from their wantonness and wandrings: For, saith he, by this shall the iniquity of Jacob be purged,
  Isa. 27.9
  and this is all the fruit, the taking away of his sin. Castigationes sunt remedia quibus Deus morbis nostris medetur.
  Calvin in loc [...] Patris convitium, su­averemedium: Epist. ex Sto­baeo.
  Chastisements are medica­ments, by which God healeth our maladies, They ought therefore herein to imitate him; and out of that affection which they bear unto their children, to mak use both of reproof and correction for the amendment of what is amisse both in children and servants, being appointed of God as a means hereunto, which they may expect his blessingupon: Indeed, not to do [Page 126]so when there is cause,
  [...] Liberis near­rideas, ut in po­sterum nefleas. Solon.
  argues little love, what ever they may pretend, and as the neg [...]ect here­of, is clearly their sin, so the issue will in all likelihood prove their shame and sooner or later occasion them sorrow enough.
• 5. Their duty is to walk exemplarily before them, and to be patterns of piety to them; gi­ving them in their conversations a Copy to write after. Examples have a strong influence,
  Logum iter est per praecep [...]; breve & effic [...]x per exempla, quia homines ampliùs oculis quam auribus credunt. Sencca Epist. 6.
  especially of superiours upon inferiors: Inso­much, that as the parents & ma­sters are, such for the most part are their children and servants;
  Si damnoss senem juvat álea; ludit & haeres.
  men being usually more led by example,
  —Velociùs & citius nos cor­rumpunt vitiorum exempla do­mestica magnis cum subeant a­niuns autoribus.
  then precept. For which cause they ought to be very careful how they behave themselves,
  —Nihil dictu soedum os [...]que haec limina tangac, intra quae puer.
  leaft going awry, those that are under their charge treading in their steps (as they are apt to do,
  Maxima debetur pueris reve­rentia. Juvenal Satyr. 14. de lib.educand.
  presuming tis safe for them) should walk in such wayes as will bring dishonour to God, and destruction to their own souls: in which cafe, those whom they follow, can nei­ther wash their hands from the guilt of their sin, nor free themselves from being authors of their ruine. And as the bad example of such is atten; ded with much detriment: so may their good example produce as great emolument; the one being no lesse an inducement to virtue, than the other is to vice. Ante omnia (inquito Plutar­chus) debent parentes nihil peccando, omniaque [Page 127]pro officii rationibus agendo, evidens se libris ex­emplum praebere, ut in illorum ii vitam tanquam in speculum intuentes, a turpibus dictis factis­que avertantur. Above all things parents ought by forbearing sin, and doing all things ac­cording to their duty, to shew themselves an e­vident example to their children, that they look­ing into their lives as into a glasse, may avoid every dishonest word and deed. Cyrus also, in the close of one of his orations to the chief a­bout him, presseth them to this very duty, with this very argúment.
  Xenophon l. 7 de Inftit. Cyr [...]
  [...]&c. For we our selves (saith he) shall become better, if we exhibit our selves the best examples to our children: and our children, though they would, shall not easily become evil, when they shall neither hear nor see any thing that is unseemly; but shall spend all their dayes in the study of virtue and honesty. Such is the force of example in parents, according to that Pro­verb, as is the mother, so is the daughter:
  Ezek. 16.44 In loc.
  Non semper verum est, inquit Calvinus, sed [...]: though not alwayes, yet it is for the most párt so. As God therefore our Father, and Jesus Christ our Lord and Master, do often times propound themselvs as patterns to their children and servants; so ought we to ours. Thus Augustine exhorts:
  Serm. ad Com, pecentes. 116
  Nos, inquit, qui an­te multa tempora in Christo renati sumus, istis, qui baptizandi sunt, exemplum sanctoe conver­satiónis in omnibus praebeamus, ut, si nos imita­ri voluerint, non per latam & spaciosam viam trahantur ad mortem, sed per arctam & an­gustam portam pervenire mereantur ad vitan [Page 128]Praecipùe qui filios aut filias excipere religioso amore desiderant. We that were long ago born again in Christ, should render our selves in all things an example of an holy conversation, to those that are to be Baptized (and to those also that are to be Confirmed) that so, if they will imitate us, they may not by the broad and wide way be drawn to death and destruction; but by the straight and narrow way may come to life and salvation; especially those that desire re­ligiously to love either their sons or their daugh­ters. Hierom also in his Epistle to the widow Laeta,
  [...]pist. 7
  giving her directions for the pious edu­cation of her daughter Paula, thus speaks to her: Sic erudienda est anima, quae futura est templum Dei; nibil aliud discat audire, nihil lo­qui, nisi quod ad timorem Dei pertinet. So ought the soul to be instructed, that is to be the tem­ple of God: Let it learn to hear and speak no­thing, but what pertains unto the fear of God. Again:
  Ibidem
  Nihil in te & in patre suo videat, quod, si fecerit, peccet: mementote vos parentes virgi­nis, magis eam exemplis doceri posse quàm voce. Let her see nothing in thee or her father, in do­ing whereof she should sin: remember ye pa­rents of this virgin, that she may be taught rather by your example, then your words. Of so much concernment is the example of superi­ours in families, which therefore cals for their special care.

And thus having laid down the duty both of Ministers and people, for the recovery of Con­firmation: I shall add some Arguments to stir them both up to do accordingly, drawn from the [Page 129]consideration of the great Utility that will here­of insue. And that

1. To Ministers themselves, to whom it will be of no small advantage. For by this means,

• 1. They will come to be better acquainted with, and have more through and particular knowledg both of their people and their condi­tion; each one coming under their Cognizance, and being personally dealt withal by them. As a prudent and provident housholder is diligent to know the state or faces of his flocks, taking particular notice of them:
  Pro. 27.23 [...] Carrwright.
  Quanto magis ca­vendum est iis, qui ovibus Christi, precioso ip­sius sanguine redemptis praeficiuntur. How much more ought their care to be, that are in­trusted with, and set over the sheep of Christ, which he hath redeemed with his precious blood. Being constituted by Christ to be the shepherds of his people, they ought herein to imitate him the chief Shepherd of our Souls, who knoweth his sheep, and calleth them by name.
  Joh. 10.3, 14
  Herein lyeth the Office of Pastours, so to have particular knowledg of those committed to them, that they may approve themselves to God, Work-men that need not be ashamed;
  2 Tim, 2.15
  right­ly dividing the Word of truth, giving to each his portion in due season:
  Luke 12.42.
  For some need in­struction, others admonition; one correction, another consolation; the weak must be strength­ned, the sick and diseased healed, the broken bound up, the lost sought,
  Ezer. 34.4
  and those that were driven away must be brought back again: E­very one should be carefully looked after, and [Page 130]provided for, according to what his particular condition doth require, that so they may (as they ought) take heed to all the flock over which the Holy Ghost hath made them overseers, as those that must give an account of them; and blessed is that servant and shepherd, whom his Lord when he cometh shall find so doing:
  1 Pet. 5.4.
  For, when the chief Shepherd shall appear,
  Mar. 25.21
  they shall receive a crown of Glory that fadeth not away: and having been faithful over a few things, shall be made rulers over many thing, and shall enter into the joy of their Lord.
• 2. Great will be the comfort and incourage­ment in their work that will follow hereupon: When they shall behold and have experience of the proficiency of those who are committed to their care, and so see the fruit of their labours, and that they have not run nor spent their strength in vain; which to such as are faithful, who have minded not their own, but the things of Jesus Christ; and sought not their own gain and outward advantage, but the winning of souls to Christ, and fruit that might redound to their account at the great day of Christs ap­pearing, is of all other the most refreshing, and matter of great joy.
  3 Joh. 4 Affluentiam elecorum & Silvancorum Muscul. in loc.
  This is that which will much satisfie them, to see (as tis said of Christ, Isa. 53.11.) the travel of their soul, the work of the Lord to prosper in their hand, children whom they have begotten to God through the Gospel, & of whom they have travelled in birth till Christ hath been formed in them: They will remember no more (or if they do, they will remember with gladness) the pain and tra­vel [Page 131]that they have been at, for joy that they have been instrumentl of their new birth, and bring­ing them into the Kingdom of God. How fre­quent is the Apostle Paul in manifesting the great comfort he took in those, who had been by his ministry brought to the knowledge and obedience of Christ: My brethren, saith he,
  Phil. 4.1
  dearly beloved and longed for, my joy, and crown. Again, What is our hope, or joy, or crown of re­joycing? are not even Je? for ye are our glo­ry and joy. Yet again:
  I Thes. 3.9.
  What thanks can we render unto God again for you, for all the joy wherewith we joy for your sakes before our God? And of how great advantage will Confirmation be to this joy of faithful instructers, wherein a Specimen is given, and discovery made of the success of their labours?
• 3. They will be much quieted and facilitated through the satisfaction hence accrewing con­cerning the persons to be admitted, in the ad­ministration of the Lords Supper, the princi­pal thing about which there hath been, and still is so great a noise among us: wherein we have had experience of neither few nor small difficul­ties and differences among those, who have desired and endeavoured a right regulation of it. That it is not Common for all comers to feed upon, and challenge a right unto, because in a fort they profess Christianity, is the judgment after much search and inquiry into the Scrip­tures, of most pious and conscientious Divines, both in this Nation, and also in the Reformed Churches abroad; who are fully convinced from the word, and thus far unanimously agree, [Page 132]That both the ignorant and scandalous are un­qualified for, and therefore ought to be debar­red from the participation of this Ordinance. And that this was also both the opinion and practise of the Ancients, is very evident in their writings. Justine Martyr (who lived about the year 150 after Christ) speaking of the man­ner how the duties of publick worship were per­formed by Christians in his time in their Assem­blies, among other things, acquaints us with the qualifications required in such as were ad­mitted unto the Lords Supper.
  Apolog. 2.
  Hoc alimentum (inquit) apud nos vocatur Eucharistia, ad quod nemo admittitur, nisi qui credit veram esse no­stram Doctrinam, ablutus regenerationis lava­cr [...] in remissionem peccatorum, & sic vivens ut Christus docuit. This food is with us called the Eucharist, unto which no man is admitted, but only he that believes our Doctrine to be true, being washed in the laver of regeneration for the remission of sins, and living so as Christ hath taught us. Cyprian also who lived about 250 years after Christ) presseth much to caution this way; and being demanded concerning a Stage-player, whether he might communicate, he thus answers,
  Epist [...]ad Eu­chratium. Num. 61.
  Puto nec Majestati Divinae, nec Evangelicae disciplina congruere, ut puor & honor Ecclesiae, tam turpi & infami contagione soedetur. I think, saith he, that tis agreeable neither with the Divine Majesty nor Evangeli­cal Discipline, that the holinesse and honour of the Church should be defiled with so filthy and infamous a contagion. Which place, saith Goulart,
  In Notis.
  meets with those who admit unto the [Page 133]holy Communion without distinction, such as are impure and impious. Chrysostome (who lived ann. 400 after Christ) is large upon this Theam; pressing it upon Ministers as their du­ty to look to it, that no unworthy person be admitted to Communicate at the Lords table: Adeat nullus crudelis, &c. Let no one come,
  In Mat. 26. Homil. 83
  (saith he) that is cruel, unmerciful, impure, by any means. I speak this to you that Commu­nicate, as well as to you that administer the Or­dinance. No small punishment hangs over your heads, if you permit any to partake of this Table, whom you know to live in any sin or wickednesse. Therefore if a Captain, if the Consul himself, if he that wears the Diadem come unworthily, restrain and hinder him: thou hast greater power then he;—what par­don can he obtain for such a contempt, that shall suffer those that are polluted with sin, de­bauch't persons to come? The Lord would adorn you with so great honour,
  Jer. 15.12.
  that you might most diligently discern these things.—There­fore let us plainly put back whomsoever we see to come unworthily: Let no one Communicate unlesse he be of the number of the Disciples. —Even this multitude is the body of Christ; wherefore, thou, who dost administer these my­steries, must take heed that thou provoke not the Lord, in not purging this body, lest thou give a sharp sword in stead of meat. But if any shall through ignorance come to the Table, fear not to reject him: fear God, not man;— but if thou dare not to repel him, tell me; I will not permit these to be done. I will rather give [Page 134]my life then the Lords body to any unworthily: I will rather suffer my own blood to be spilt, then tender that most sacred blood to any but the worthy: Thus that resolute and holy Bi­shop. And that those of the Reformed Reli­gion abroad are of the same minde, twere easie for the proof hereof to produce many pregnant testimonies. A difference then is to be put be­tween persons professing themselves Christians in reference to this Ordinance, which ought not to be administred promiscuously to all, but to such only as are qualified for it; viz. ha­ving a competent knowledg in the principal and necessary Doctrins of Christianity, and this ac­companied with a conversation not contradicto­ry and inconsistent, but in some measure suita­ble thereunto. Of both which an account is re­quired, and solemn publick profession made to satisfaction, by such as are admitted unto Con­firmation: So that by this means, the stewards intrusted with the dispensation of these myste­ries, may with freedom and comfort proceed in their work, having sufficient warrant so to do, as seeing the persons upon due trial approving themselves to be such, to whom according to the rule, they do belong.

2. To parents and masters, that have the charge of others committed to them, the com­fort redounding from hence will be great; es­pecially,

• 1. To see the fruit and successe of their care and industry for the Religious education of those under their charge, through the blessing of the Lord, who hath graciously answered their prayrs [Page 135]and expectations in the main thing that they have desired in their behalf. Their children had their being from them, but withall a sinful be­ing; Original guilt being derived and transmit­ted to them, and an universal pravity and cor­ruption of their whole nature, as an heredita­ry disease or leprosie:
  Cen. 5.3.
  For fathers (as Adam the father of us all) beget children in their own image, and after their own likenesse. And all may say, as doth the Prophet David,
  Psal. 51.5
  Behold I was shapen in iniquity, and in sin did my mo­ther conceive me. Now for parents to be in­strumental for the Regeneration, and new birth of their children, wherein being freed from their former misery, they are made new creatures, and do bear the image of the heavenly and se­cond Adam, as before they did bear the image of the first & earthly. This must needs be matter of very great joy to such as are gracious; of whom in this regard the words of Solomon are verified:
  Pro. 23.24, 25
  The father, saith he, of the righteous shall great­ly rejoyce, and he that begetteth a wise child shall have joy of him. Thy father and thy mo­ther shall be glad, and she that bare thee shall re­joyce; Not that they are born such by nature, but made such by Grace:
  Cartw. in loc.
  Ʋnde qui liberos it a erudierunt & a teneris instituerunt ut coope­ratione Spiritus Dei regeniti sint, non immerito etiam regeneratorum parentes censeri & appel­lari possint. Whence those that have so train­ed up, and instructed their children from their tender age, that through the co-operation of the Spirit of God, they be regenerate, may not undeservedly be accounted and called the pa­rents [Page 136]of the regenerate. And so likewise, the masters of such servants as are Religious and fear the Lord, having been good proficients in the School of their families, cannot but greatly re­joyce hereat, and look on, and account them as in the rank even of children:
  Pro. 17.2.
  For a wise ser­vant, saith Solomon, shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren. So dear will godlinesse make even servants to be to their godly Masters, whose hearts they do greatly chear. Such a servant was Eleezer to Abra­ham; a servant born and bred in his house, and one of his Catechumens, of whose godlinesse, as the trust reposed in him by his Master, is an apparent argument, so is his carriage a clear e­vidence and demonstration thereof, when he was sent and imployed about that weighty businesse of choosing a wife for his only son Isaac:
  Gen. 24.2
  for in likelyhood this servant,
  In Loc.
  saith Ainsworth, was his steward Eleezer: Haud dubiè erat, inqui [...] Paraus;
  Gen. 15.2, 3
  without doubt it was the same. This servant was so dear to,
  Paraeus Mat. 8.5, 6 Luk. 7.1. E [...]as. Paraphras.
  and beloved and respe­cted by Abraham, that he had thoughts (be­fore he received the promise of Isaac) of making him, (or at least his son) his heir. Of such esteem was the Centurions servant unto him: Qui non aestimavit eum ex conditione, sed ex fide & sinceritate morum. He had respect unto his faith and uprightnesse of life, not to his condi­tion: and therefore he sends the Elders of the Jews to Jesus, yea, after comes himself, ear­nestly beseeching him to cure him, being sick. Thus godly parents and Masters cannot but [Page 137]have great joy to see their children and servants, whom they have been careful to educate and train up in the knowledg and fear of the Lord, to be such; and so, that their labour hath not been in vain: Whereof in Coufirmation they have a solemn and ample testimony from the account which they give both of their faith, and manner of life for the satisfaction of the Church.
• 2. To see those who are so neerly related unto them, to be upon tryal approved, owned, and admitted as compleat Members into the Church, to the injoyment of 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 [Page 138]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?
• [Page 139]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, quàm 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 [Page 140]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, filii (que) peccata a se excutere. There­fore that he is willing to be henceforth free, and [Page 141]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 bona (que) 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 stood ingaged for them; and the satisfactory account given of their conversations. And thus the com­fort to godly parents from hence cannot but be very great.

3. No less benefit will hence redound unto the persons themselves that are confirmed. For,

• 1. It cannot but much affect their hearts with love, & thankfulness unto the Lord, that so much care hath been taken of them in their minority, that he hath been pleas'd to second with his bles­sing the pains of those under whose charge they have been in their pious education, & now vouch­safes to bestow upon them so great & such choice priviledges. It is no small mercy to be born within the bosom of the Church, & to descend from such [Page 142]parents are as members of the same. The Que­stion being propounded:
  Rom. 3.1, 2
  What advantage hath the Jew? and what profit is there of Circumcision? 'Tis answered,
  Phil. 3.5.
  Much every way: to come of the stock of Israel, to be an Hebrew of the He­brews, (when it is not made the matter of our glorying, nor proves an impediment, being re­fted in, to keep us from Christ) because to them pertaineth the Adoption,
  Rom. 9.4.
  and the Glory, and the Covenant, and the Promises. Which are appli­cable to the children of Christian parents under the Gospel; who are therefore to look upon them as the Lords, and enjoyned to take care of them accordingly. Now for children, in that dangerous and unhappy age of their child­hood and youth, wherein they were apt through their head strong lusts so many wayes to miscar­ry; to be under such tutors and governours as had alwayes a watchful eye over them, ready to check their folly and wanton humours as soon as they began to discover themselves, and to nip those shrewd weeds in the very bud; who were also ever and anon instilling wholesome principles and holy precepts into them, there­withal to season the vessel of their tender hearts; and were moreover patterns and examples to them in their conversations of the things they taught them, what abundant cause will they have, to blesse the Lord for such parents, and for making their endeavours for their spiritual good so successeful, as now in an especial man­ner appears, when they come to reap such ex­cellent and blessed fruit of all. With how grate­ful acknowledgment doth Solomon make menti­on [Page 143]of the admirable industry of his religious pa­rents in trayning him up in the way wherein he should go, and pressing him with so much ear­nestnesse to get Wisdom and Understanding, to know the God of his fathers, and to serve him with a perfect heart, and willing mind; The sweet and happy effect whereof did soon shew itself in him, for having scarce attained to his ch [...]ng time, and being put to his choice to ask of the Lord what he would,
  1 Kin; 3.9
  he prefers Wisdom before Riches and Honour, making that the sum of his petition. The seemingly strange choice of Moses also,
  Heb. 11.26
  as soon as come to years of discretion, speaks out no lesse the religious culture of his preceding age; as doth also the faith of Timothy,
  2 Tim. 1.5 Fides, quae ex avitae mater­nae que succes­sionis instituti­one quasi haere­ditario jure de­scendit. Espen [...] caeus in loc.
  which was derived to him as an inheritance, and as it were by way of succes­sion from his eminently gracious Ancestors: both proclaiming, that descent from such Pro­genitors is no mean prerogative. How much, think we, were the Catechized servants of A­braham affected with the mercy, when they saw themselves included in the same Covenant, and partakers of the sacred Seal and blessings of it, with their believing Master? How did they blesse the Lord, that ever they came under his Roof, and had so near relation unto such a one, by whose means they came to be owned of the Lord, and to injoy the singular priviledges of his people? And is not the case the same of those that come under Confirmation, having been prepared for it by the diligence of those, to whose care they have been committed? What cause have they to break forth into the [Page 144]praises of God, being now so far admitted into his family,
  Pla. 65.4.
  as that they may make the nearest approaches unto him, and be satisfied with the fatnesse of his house, even of his holy Tem­ple? Surely such have great cause to love and bless the Lord.
• 2. The serious proceeding made use of in Confirmation, their publick personal in [...] ­ment then entred into, and the sole [...] laid upon them before the Church, cannot [...]at quicken and stir them up to utmost care and di­ligence, so to demean themselves, as that they may answer in their conversations the state they are brought into, and the expectations of God and his people; being a credit to the one, and a joy to the other. What a notable bridle may this prove to curb unruly lusts? what a strong bar to fence the soul against temptati­ons? and what an effectual spur and incitement to duty, yea, to every good work? when they shall consider (as they frequently and upon all occasions should do, that they have openly and voluntarily professed and vouchsafed them­selves to be the Lords, owned his Covenant, and lifted up their hands to heaven, promising fidelity and obedience to him, and have been conjured by the Church to look unto it, that they carry themselves in all things as becometh such to do, lest otherwise they should bring dishonour to God, be a grief to his people and a blemish to religion. It would be a great ag­gravation of their sin, if being under so sacred abond, they should not withstanding it, recede from the faith which they have professed, [Page 145]or become profane and scandalous in their lives, casting off the yoke of obedience to Christ, which they have so solemnly promised. The force and efficacy of such a course to keep persons (if any thing will do it) close to the Lord and their duty, doth plainly appear from hence, that it hath been practised and made use of by godly [...] nours from time to time, as the liklyest [...] [...]fect what they have earnestly desired [...]emselves and their people; viz. This way of solemn ingaging unto the Lord. This Mo­ses brought the children of Israel to do, to pre­vent their departing from the law of the Lord, which he had given them: who freely make this profession, All the words, say they,
  Exod. 14.3. [...]
  which the Lord hath said, we will do; and be obedient. The like did his successour Joshua a little before his death; who having exhorted the people to their duty and provoked them thereunto by his holy resolution concerning himself and his fami­ly, drew from them this treble resolution, We wil, say they, serve the Lord, for he is our God.
  Josh. 24.18.21.24.
  A­gain, nay, but we will serve the Lord; yet once more, the Lord our God will we serve, and his voice will we obey: Whereof he took themselves to witness; who said unto him, We are witnes­ses;
  Lavat. in leal
  Quia libero 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 [Page 146]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 [Page 147]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 [Page 148]other; so that they are of one heart and of one soul,
  Acts 4.32 1 Pet. 1.22
  they love intirely and cordially: tis [...], 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 'tis 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. Lux [...] 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 [Page 149]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, G [...]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 honour. Yea, this he accounteth a satisfaction for all his sufferings, when he seeth his seed and the travel of his soul: Who for the joy that was set before him (viz that arising from the consideration of our salvation, and that being lifted up he should draw all men un­to [Page 150] Joh. 12.32. Theodoret. him: Gaudium vocat animarum salutem) endured the Cross, and despised the shame. Now what is a joy to Christ, will surely be so to all that are his; to behold any soul voluntarily gi­ving and offering up himself unto him and his service; hereby that prophecy being made good, One shall say, Psa. 44 [...] I am the Lords, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and sirname himself by the name of Israel: Where­of with David, they will triumphingly make mention concerning Sion, Psa, 87.4, 5. saying, this and that man was born in her.

2. To have their scruples removed concern­ing those that are to joyn with them in com­munion, and the use of Ordinances, especially that of the Lords Supper: Whereof they that partake together, do thereby professe the uni­on and communion which they have and hold, not only with Christ as their head, but also one with another as members of the same body; as is evident from that of the Apostle Paul, The cup of bl [...]ssing which we blesse, 1 Cor 10.16.17. is it not, saith he, the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread: Which is effected on their part by faith as to their union with Christ, by which they eat his flesh and drink his blood, Joh. 6.56. and so dwell in him and he in them. And by love as to the union they have one with another, this being that sacred bond of perfection, that knits up the members of the body together. [Page 151]This love is not that common love, Coloss. 3.14. Vinculum per­fectionis est, quis unit mem­bra Ecclesiae in­ter se Davenant. Luke 10.36. which they owe to all as men, in which regard every one is our neighbour) flowing from the participati­on of the same reasonable nature, and being upon that ground due: but more special to some particular persons, as Christians, relating to the same mystical body, whereof Christ is the head, and the Lords Supper the symbol of that their union; which therefore must have some­what for the foundation of it as such; viz. that appearing in them, and manifested by them, from whence it may be rationally concluded, that they are members of that body: Which in adult persons is none other, then a solemn and serious profession of faith in, and obedience unto Christ, the only badge and character whereby all that are his may be known. Where therefore this is wanting, or (which is equivalent as to the case in hand; for de occultis non judicat Eccle­sia; the Church judgeth not of things secret and hidden) not discovered and to be discerned; there cannot be such a closing in affection, as is requisite to be found in those that partake toge­ther in that special Ordinance of Communion: For there will be disaffection and distance be­tween such as do not convenire in al [...]quo tertio, visibly meet in the judgment of charity in Christ their head: Whereof we have had frequent experience, persons not only scrupling, but e­ven forbearing to communicate, because of the admission and presence of such, as have given no testimony (but rather the contrary) of their qualification and meetnesse for that Ordinance in the fore-named particulars. And indeed, [Page 152]satisfaction herein seems to be requisite, not only in reference to the officers, but also to all the particular members of the Church, who are to have fellowship with them as well as they, being equally concerned in the Aposto­lical injunction of withdrawing from, and ca­sting out from among them (and consequently not admitting and jo [...]ning with) the unwor­thy and unmeet for communion. And that this is sufficiently done at Confirmation, when per­sons, as compleat members are admitted to full communion, evidently appears from what hath been said before; which therefore cannot but occasion joy to the Church, as conducing so much to the removal of those jealousies which would necessarily arise in their hearts, and as certainly disquiet them, concerning the persons which they are to joyn in communion withal.

3. To behold the comly order of Gods house, and due care taken to prevent the polluting of it, and the defiling the holy things thereof, by the hands of those that ought not to touch or meddle with them. Purity in the administra­tion of the Ordinances, is no small part of the Churches beauty, Psal. 93.5. Psal. 84. l , 2. [...].11. which makes the Holy God delight to dwell there: For Holinesse becom [...]th his house for evermore. His gracious presence in it, Psal. 46. & [...]8 & 76.1, 2 Ezek. 48.35. is the glory of it; and that which makes the assemblies of the Saints so transcendently excellent and amiable above all other Societies whatsoever, is this. That God is in an especi­al manner in the midst of them: and when they may truly be called Jehovah Shammah. As [Page 153] the glory of the Lord filling the Temple did add more worth and splendor thereunto, 1 Kin. 8.10, [...] then all the costly and curious workmanship bestowed upon it by Solomon; so is it here. Moreover, all the virtue and efficacy of the Ordinances depends hereupon, which are weak and worth­lesse things, if God be not injoy'd in the use of them. If the Lord be gon, and have withdrawn his presence from it, alas! 1 Sam. 4 what can the Ark contribute to the safety of Israel? and what stead can it stand them in? 'Tis a vain thing, and will be found of no advantage at all, to cry, The Temple of the Lord, J. r. 7.4 and the Ordinances of God are with us, if we cannot say withal, The Lord of the Temple, and the God of the Ordi­nances is with us also. To see therefore due care taken that the house of the Holy God, may be indeed the beauty of Holinesse, nothing be­ing suffered to enter thereinto, that might de­file it, and provoke him to withdraw his pre­sence from it; but things so ordered that it may be in some sort a meet habitation for the Lord. This must needs greatly rejoyce the hearts of his people, who desire nothing more, then to dwell in the house of the Lord all the dayes of their life; Psal. 27.4 so, as to behold the beauty of the Lord, and to injoy communion with him: Whereof they have a gracious promise, if they shall diligently discharge their duty herein; for so speaks the Apostle Paul: Ye are the Temple of the living God, as God hath said, 2 Cor. 6.16, 17. I will dwell in them, and walk in them; and I will be their God, and they shall be my people: Where­fore come out from among them, and be ye sepa­rate, [Page 154]saith the Lord, and touch not the unclean thing, and I will receive you. Again this would make much for the honour of the Churches, and the preservation of the dignity of the Ordinan­ces, which else are apt to be vilified, and come into dis-esteem; Audiant illi, qui impudenter omnibus & temerè copulan­tur, despicabilia ea, quae sunt reverenda, facientes: Nam & mysteria ideò clausisjanuis cele­biamus, & cos qui nondum sunt initiati prohibemus adesse. Chrys [...]st, in Mat. 7.6. for nothing more exposeth them to con­tempt, then their prostitution unto all without distinction, and the making of them common, which God hath sanctified: which thing therefore the peo­ple of God have ever been very solicitous to prevent; insomuch, as persons un­worthy, and not qualified to partake of it, were not admitted, no not so much as to be present at, nor to behold the Lords Supper administred; Liturg. Jacobi in Biolioth patr. but by the Deacon were dismissed after this manner: Nullus Ca­techumenorum, nullus eorum, qui nobiscum ora­re non possunt, ingrediatur: Item, videte ne quis Catechumenorum, Liturg. Marci. ibid. &c. See that no Catechu­men, nor any one that may not pray with us, do enter: Omnes Catechumeni, foras discedite, omnes [...], Casaub. exercit. 16.§.43 possessi, omnes [...] non initiati. The like course was taken even by the very heathens, in the celebration of their idola­trous worship:

Yea, the very Doctrine of the Sacraments (not the thing signified, nor the effects of them: [Page 155] Sed Symbola, & eorum tractatio, Profani. i. e. nondum sacris initiati. Bris­son. de formul, lib. 1. Martin. in pro­cateches. In Praefat. in Cateches. suas. & [...] mysticae singulorum causae) were concealed from them; Cum Catechesis recitatur (inquit Cyrillus Hi­erosolymitanus) si Catechumenus ex te quaesierit, quid dicebant Doctores; ne dicas extra: My­steria enim tibi & spem futuri seculi tradidimus. —Jam ergo tu (fidelis) in finibus nostris constitutus, cave, n [...] quid effutias. Non quòd digna non sint narratione, sed quòd indignus est ille audire, cui referres. So also among the Heathen: Brisson. de For­mul. lib 1 Non modò aditu sacrorum prohibe­bantur profani, verum etiam mysteria & arca­na iis aperire & enunciare nefas habebatur. This they did to maintain the honour of those myste­ries; Quoniam ea quae statim nobis obvia sunt, vilescere soleant: Because men use to think meanly of those things that are obvious to every one. Wel then may this course rejoice the hearts of the Saints, seeing that by this means men will be occasion'd to entertain more awful thoughts of the Church and Ordinances of Christ, then o­therwise they would do. Haec fidei confessio, Hyper. Opuse. cap. de Catech. haec participatio mensae Domini, mirificè induceret omnium animos ad considerandam Christianismi dignitatem & excellentiam, simulque incredi­bilem amorem & venerationem eorum, quae in sacris nostris fiunt, excitaret. This confession of Faith, this participation of the Table of the Lord, would wonderfully induce the minds of all to consider the excellency and dignity of Christianity, and stir up in them an incredible love and reverence of those things which are practised in our sacred duties.

Lastly, This would to the joy of Gods peo­ple much silence the adversaries, taking off that occasion and advantage they have too long had by the neglect of this duty, of cavilling at the Churches of Christ about the administration of Baptism to Infants. I do verily believe (saith the same author) that for the neglect of the duty of Catechising so many ages, Ibidem. the Church, through the just judgment of God hath hither­to been vexed and afflicted with many evils; and not long since with the upstart Sect of the Anabaptists, who inveigh against the Baptism of Infants, chiefly upon this occasion, because they observe that such, when they were Bapti­zed did by themselves make no confession of their Faith: Moreover, when they are grown up, no care is taken for the doing hereof. Quòd si eo, quo diximus, modo, adolescentes capita doctrinae Catecheticae perdiscerent, post verò fi­dei confessio coram universâ Ecclesià seriò & graviter ab iis exigeretur, haberemus procul dubiò quo Anabaptistarum ora possent obturari. If in that manner that we have said youths did learn the heads of Catechetical Doctrine, and afterward a serious and sober confession of faith before the whole Church, were required of them questionless we should have that where­withal the mouths of the Anabaptists might be stopped.

5. It may prove advantageous even to those that are ignorant and profane, unqualified for, and uncapable of Confirmation; and who have been altogether regardlesse of their duty, blessing and contenting themselves in the con­dition [Page 157]that they are in. By this course,

• 1. Such may be awakened from their securi­ty, seriously to consider of their sad condition, when they shall see themselves excluded from the society of the Lords people, and communion with them in the choicest priviledges of the Church. Every man, as he is apt (through in­ordinate self-love) to conceive well, and che­rish a good opinion of himself, so is he great­ly desirous that others should harbour the like thoughts and esteem of him, espicially in the matter of Religion; which when they suppose they have it much confirms them in the thoughts which they have of themselves, that they are right. Then which, there is nothing that more exposeth poor souls to extreme hazard, the way by this means being bar'd up against that which might be made use of for their recovery. Per­sons that think they have knowledg sufficient, are hardly brought out of their ignorant condi­tion; the sense of the want of it, being a good step to the obtaining of Wisdom. So the A­postle James, If any lack Wisdom,
  Jam. 1.6.
  let him ask it of God. There are none but are destitute of it naturally, yet few are petitioners for it, be­cause but few are convinc't and perswaded of their need of it:
  Senecs.
  Multi pervenissent ad Sapi­entiam, nisi se jam putassent pervenisse. The way to become Wise,
  1 Cor. 3.18
  is to be fools in our own eyes. And the difficulty of reclaiming such as are pre-possessed with thoughts of the goodness of their estate, Solomon fully declares: Seest thou, saith he, a man wise in his own conceit,
  Pro. 26.12
  there is more hope of a fool then of him. Now one [Page 158]mean time to bring such persons out of the Fools Paradise that they fancy themselves to be in, is to behave our selves so toward them, and deal so with them, as that they may sensibly 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 [Page 159]they neglected and looked not after) and to leave off their loose walking is easie to imagine.
  Calvin. Bez [...] 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 ho [...] 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: Ʋt scil. videns se ab omni­bus vit [...]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 sh [...]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 p [...]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 [Page 160]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 [Page 161]he LXX Translation renderd,
  Kircher. C [...]. cord. Psal. 6.5 [...] Psal. 106.1. [...]
  sometime by [...], Laud [...], 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 La [...].
  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 [Page 162]confesse me before men, him 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 sp [...]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 [Page 163]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 [Page 164]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 pre [...]nt by way of Dedi­cation. Leigh. Beza. 2. Cor. 6.19. 20 saith he, by the mercies of God, that you [...]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 [Page 165]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, [Page 166] 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, Pax (que) 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.