OF EPISCOPAL Confirmation: IN TWO DISCOURSES.  
By B. Camfield, Rector of Aileston near Leicester.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Chrysost. Hom. 9 in Epist. ad Hebr. 
LONDON, Printed for R. Chiswel, at the Rose and Crown in S. Paul's Churchyard. 1682.   

To the Right Reverend Father in God, Thomas, Lord Bishop of Lincoln, my much Honoured Diocesan.  
My Lord,  
AFter I had received your Lordship's Command for Preaching, which it became me neither to resist nor dispute; debating with myself what Subject were most proper to insist upon in such an Assembly; I determined at last upon this of Confirmation, which for many years hath been much in my thoughts, those excellent words of the Learned and Reverend Dr. Hammond, having long since left in me a very deep impression; 
De Confirm. Praef. § 7, etc.  That since the Faith itself once delivered, and the two Sacraments of the New Covenant, instituted by Christ himself, and strictly commanded unto all; there is nothing which can more strongly oblige to a sincere, perpetual, and durable obedience unto the Evangelical Law; nothing from the diligent and prudent administration whereof more plentiful Fruits may be hoped by the Christian Church; and nothing, lastly, whose neglect or overly performance (pro forma & ex opere, ut aiunt, operato) seemeth more pernicious and destructive unto piety.  
When therefore I had digested my Meditations and Collections upon this Argument into the ensuing method, (which is the only thing almost peculiar to them) I could not easily be diverted to any other Theme, had Time permitted a longer deliberation; though to some this might seem (as matters fell out) the less opportune by reason of your Lordship's absence, necessitated by those Infirmities of Age and Bodily Indispositions, which then with a more than ordinary violence arrested your person, to your own regret, undoubtedly upon this account, no less than our unhappiness.  
Among the Hearers notwithstanding it met with a candid entertainment and general welcome; and so I hope it may do when it comes thus abroad into the world, (enlarged and attended with another practical Discourse to the same purpose) on no other design than to promote a common good.  
And I am the rather moved to Print it at this juncture of time, because over and above the usefulness of the particular subject, it contains a most convictive evidence and demonstration on the behalf of Diocesan Episcopacy, (which some have spitefully renewed their old grudge and quarrels against) and the possibility of exercising Discipline in a Diocesan Church, did not the too culpable neglects of many among us add too keen an edge to that exception.  
Now that it may show itself with the greater confidence of success, as it was penned and uttered in obedience to your Lordship's injunction, so the Author of it most humbly betakes himself to your Lordship's Patronage, craving a benign and favourable reception from your Paternity, of this small Present and Pledge of that great Observance, which is ever due from,  
Your Lordships In all Filial Duty and Service, Benj. Camfield.   

TO THE Courteous Reader.  
THE Argument here treated of deserves sufficiently for its own importance and usefulness, as is declared abundantly in the ensuing pages. Nor may I arrogate any thing to myself in the handling of it, after so many worthy persons, unless perhaps the perspicuity and methodicalness of the digestion and management; and that in such a manner, as both to recommend the thing from its most proper Topics, and direct withal to the most successful administration and observance of it. But that which more peculiarly instigated me to this publication, was the deep sense I have, not only of the too great neglect, and general need of Confirmation among the people, and the seasonableness of persuading them earnestly, in these fickle and uncertain times, with purpose of heart to cleave unto their Religion: but the necessity also which Episcopacy itself appears to be in of some further Confirmation against the fresh and virulent Assaults of troublesome and malevolous Dissenters, who seek to lay the foundations of a strange kind of disagreeing Union among English Protestants in cashiering that Prelacy, which hath obtained not only here, but (until within little more than one Century) throughout the whole Christian Church, from the very first plantation of it. Of which there is not I think any single proof or instance more clear and evident, than what is hereafter suggested; The custom of the Churches, as S. Hierom words it, for the Bishop to go forth to those, who were baptised a far off in lesser Cities by Priests and Deacons, to lay hands upon them for the invoking of the Holy Ghost.  
Episcopal Confirmation, as it hath been derived from the Apostolical Age, and practised successively in the Christian Church, is unto me a most undoubted evidence and confirmation of Diocesan Episcopacy, and so I hope it may prove to all others, who will but have the patience impartially and coolly to examine and consider of it.  
But if upon our manifold sins and provocations, the Divine Nemesis shall so far overtake us, as to permit dissatisfied and humoursom men once more to overturn our present Establishments, we may firmly conclude upon former experience, that after divers Revolutions when their own Giddiness hath tired them in the eager pursuit of Phanatic Innovations, there will be no fixation at last, but by returning again in a more sober temper to what hath been so rashly and impetuously destroyed by them.  
I will add nothing more now, but hearty prayers to God Almighty, that he would succeed these and all other great endeavours by his blessing, for the settling of us (if it be his Heavenly Will) upon such peaceable principles, as may not sever us from the Communion of Saints in that truly Catholic Church of Christ, which we retain in our Creed. And hereunto every understanding and orderly Christian will readily subjoin his most affectionate and zealous Amen.   

Errata.  
Ep. to Reader p. ult. l. 3. r. good endeavours. p. 2. l. 9 speaks) p. 3. l. 24. their r. those. p. 6. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 8. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 9 l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 17. l. 17. lose. p. 19 marg. Circa A.D. 400. p. 25. l. 1. deal by. l. 7. would have. p. 34. l. 3. our own nation. p. 37. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. ult. this. p. 38. l. 28. marg. ipsae. p. 42. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 43. l. 10, 11. managed. p. 45. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 46. l. 28. to be observed. p. 47. l. 22. audibly. p. 55. l. ult. & p. 56. l. 1. we are confirmed. ib. marg. Melchiadis. p. 57 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. l. 17, 18, 19 deal c.c.c. p. 67. l. 24. Spalleto. p 76. l. 29. principal. p. 85. l. 11, 12. charitable. p. 87. l. 2. Secondly, the heart. p. 88 l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 89. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 10. they were both. p. 91. l. 15. to be Christians. p. 92. l. 17. plausible. p. 94. l. 5. panes. p. 102. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Contents p. 1. l. ult. obsignation. p. 2. l. 24. as well. p. ult. l. penult. general motives, deal and exhortations.   

A Discourse of CONFIRMATION: DELIVERED At the Primary Visitation of the Right Reverend Father in God THOMAS, L. Bishop of Lincoln, Held at S. martin's Leicester, Sept. 22. 1679. And since enlarged.  
With a short Appendix thereunto.  Insolentissimae insaniae est, existimare non rectè fieri quod ab universa Ecclesia fit. D. Aug. ep. 118.  

OF Episcopal Confirmation.  Heb. 6.2. 
Of the Doctrine of Baptisms, and of Laying on of Hands.  
THE Apostle, in the foregoing verse● mentions the Principles of the Doctrine of Christ. The Margin hath it from the Greek, the Word of the beginning of Christ; or by an easy transposition, which our Translation follows, the beginning of the Doctrine of Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Camerarius glosseth it; Sermonem qui in Christo rudes inchoat, as Erasmus and Beza render it, the instruction which initiates novices or beginners in Christ. The same which in the precedent chapter he calls the first principles of the Oracles of God; 
Ch. 5.12. Ch. 6.1.  and here again by a known Figure, the foundation, that is, the rudiments of Christianity, 
Haec omnia pertinere ad initia Neophytorum satis apertéque Scriptura testatur. D. Aug. de fide & operibus, c. 11.  or the Christians A, B, C; the chief elements whereof he thus enumerates; Of repentance from dead works, and of faith towards God, the Doctrine of Baptisms and of Laying on of Hands, and of the Resurrection of the dead, and of Eternal Judgement.  
I will not now trouble you with the several Opinions among Expositors about the distinct way of reckoning of them up. If we take them as they lie most obvious to our view, 
B. Tailors Discourse of Confirmat. p. 45.  than (as a right reverend and learned Author speak, (Here are six fundamental points of S. Paul's Catechism, which he laid as the foundation or the beginning of the Institution of the Christian Church; and amongst these Imposition of Hands, (which the Apostles used in confirming the Baptised 
* And that here it must be so understood, he proves distinctly, p. 46, 47, 48. , and invocating the Holy Ghost upon them) is reckoned as a part of the foundation. And therefore they who deny it, saith he, dig up foundations. And when S. Paul calls it the Doctrine of the Laying on of Hands, it does not only appear to be a lasting Ministry because no part of the Christian Doctrine can be changed or abolished, but hence also it appears to be of Divine Institution. For if it were not, S. Paul had been guilty of that which our Blessed Saviour reproves in the Scribes and Pharisees, and should have taught for Doctrines the commands of men; which because it cannot be supposed, it must needs follow, that this Doctrine of Imposition of Hands, or Confirmation, is Apostolical and Divine.  
But upon a stricter examination of the words, the chief stress of all seems unto me, I confess, to be laid upon the two foremost heads, (wherein S. Paul elsewhere sums up the whole counsel of God 
* Acts 20.21. and that agrees well enough with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1.13. ) namely, Repentance from dead works and faith towards God: which certainly includes fidelity and obedience to his commands, as well as belief of the Creed, whereof the two concluding branches are those last specified, the resurrection of the dead, and eternal judgement; (which the same Apostle in like manner particularly refers to, when he professeth his hope Godwards before the Governor of Caesarea, Acts 24.15.) And then the words of the Text (there being no particles of connexion between them) may fitly enough be read by way of apposition hereunto, 
Vide Calv. in loc.  as in a Parenthesis (the Doctrine of Baptisms and of Laying on of Hands) not so much to intent the recital of two other different heads of Christian Doctrine, as the time when account was given and taken of this Catechism, viz. at Baptism, which in their first Ages was commonly dispensed to the Adult, and at Confirmation after Baptism by the Imposition or Laying on of Hands: q.d. The foundation of Repentance from dead works, and Faith towards God, being the Christian Doctrine, an account whereof was given and taken at Baptism and the Laying on of Hands. The Doctrine delivered and professed at Baptism and the Laying on of Hands, 
Mr. W. Par. & Annot. ●●●ford, in loc. 1675.  as a late worthy Paraphrast hath it. Or (as he speaks more at large) The principles of Religion, whereof public confession was made at Baptism by Converts, and at the times of Imposition of Hands by those that had received Baptism in their Infancy.  
First, we have here Baptism, the door or entrance of Christianity, called Baptisms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number, perhaps because many were baptised at once: or put for the singular, 
Lib. de side & operibus c. 11.  as chap. 9.23. (so S. Augustine reads it, Lavacri Doctrinae:) or else with reference to the threefold mersion than made use of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Baptism, though in this one were anciently used many mersions or washings 
* The Reference of Aquinaes' and others to a Triplex Baptismus, Fluminis, Flaminis, Sanguinis, seems too much strained. And so also the Duplex Baptismus, Joannis & Christi, which some here discourse of. . And then Imposition of hands for Confirmation, but previous thereunto Instruction in the first elements or principles of Christian Doctrine, by a plain and practical Catechism, such as that which is appointed by our Church to be learned by every one, before they be brought to be confirmed by the Bishop.  
For whatever low and contemptible thoughts some may have of our Church Catechism, it is certainly most agreeable to the Apostolical pattern here set before us; viz. the foundation of Repentance from dead works and Faith towards God; that is, the sum of our Engagements as we are Christians, or the vow of our Christianity, to forsake the Devil, the World, and the Flesh; to believe all the Articles of the Christian Faith, (among which are the Resurrection of the dead, and Eternal Judgement) and to keep God's holy Will and Commandments, and walk in the same all the days of our Life; showing thus all good fidelity towards that God in whom we believe. This is nothing else you see but a Paraphrase upon Repentance from dead works, and Faith towards God: and so it appears to have been designed by the Church. You may observe it manifestly in the Questions and Answers touching Baptism.  
Q. What is required of persons to be Baptised?  
A. Repentance, whereby they forsake sin; and Faith, whereby they steadfastly believe the Promises made to them in that Sacrament.  
Q. Why then are Infants Baptised, when by reason of their tender age they cannot perform them?  
A. Because they promise them both by their Sureties; which Promise when they come to age themselves are bound to perform.  
In which words it is most evident, that Repentance and Faith are declared to be the importance of the vow and promise made at Baptism. And so the Church Catechism, which in the main branches of it is nothing else but a plain Comment upon the Contents of this vow and promise, corresponds exactly with that in the Apostles Age the Principles of the Doctrine of Christ then propounded to beginners; or the milk for babes, as our Apostle also calls it, chap. 5.12, 13. that sincere milk of the word, which they should hunger and thirst after, 
1 Pet. 2.2.  to grow thereby; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But I will say no more of this, designing only the choice of the Text to ground a Discourse about Confirmation upon, for the better preparation of those who should have been confirmed by our Right Reverend Diocesan in this his Visitation, had it pleased Almighty God to have permitted him health and strength to have come in person among us, according to his good and pious intentions.  
And now I had thought to have diverted wholly from this subject (as less pertinent and agreeable) unto something else; but that I really fear, the long disuse of this sacred performance among us, may occasion in some too great ignorance or indifference about it, if not aversation from and disgust against it. And therefore I will hope your favour, while I proceed upon the same Argument, that though we are so unhappy at the present, as to be deprived of the blessing, we may yet keep alive among us the Christian desires of embracing all opportunities for the obtaining of it.  
I shall forbear to make any further Apology, but for method sake digest what I have to offer unto your thoughts concerning this matter under these five heads:  
1. In the general, of the Names whereby it is known.  
2. Of the Scripture patterns and grounds for it.  
3. Of the Ceremony used in it, the Imposition of the Bishop's hands.  
4. Of the Qualification of the persons addressing to it.  
And 5. Of the important usefulness of the whole Rite and Action.  
Of each of which now by God's help with your patience briefly in order.  
And first in the general, of the Names whereby it is known and called. And here, 1. we should take notice of that before us in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the imposition or laying on of hands; so called from the Rite evermore attending the Ministration of it, the Apostles first, and after them Bishops laying on their hands on the parties confirmed by them. Of which I purpose to discourse more particularly afterwards by itself, and therefore wave the further prosecution of it in this place.  
Secondly, it is also called among the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perfection; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dionys. Areap. Post fontem superest ut perfectio fiat, quando ad invocationem Sacerdotis Spiritus Sanctus infunditur. 
De Sacr. l. 3. c. 2.  D. Ambros.) the person confirmed being looked upon as a perfect or complete Christian, when he hath thus actually taken the Engagements made in his name at Baptism, upon himself, and received the strengthening supplies of the Spirit, 
Albaspin. not. in can. 77. Concil. Elibert.  as well as his new birth. And none was reputed a perfect Christian, or communicated with as such, till his Confirmation— So the Author of the Imperfect Work on Saint Matthew, under the name of S. Chrysostom, tells us, (speaking of not giving holy things unto dogs) That the holy grace of the body of Christ is to be given to them only, 
Hom. 17.  (qui ●amper Baptismum facti sunt filii Dei, & per manuum impositionem) who are already made the Sons of God by Baptism, and by imposition of hands; that is, baptised and confirmed: it is children's bread. And so we have it in our own Rubric; that None shall be admitted to the holy Communion, until he be confirmed, or be ready and desirous to be confirmed. Both agreeable to the 48 Canon of the Council of Laodicea; 
A.D. 364.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Persons after Baptism must be anointed with the Heavenly Chrism or Unction, that they may be partakers of the Kingdom of God— For so I am to tell you,  
Thirdly, that it is also familiarly named among the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrism or Unction; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dionysius; h. e. 
De Ecclesiae Hierarch. Catech. 3.  Perfectivum seu consecratorium chrisma; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in S. Cyril; Divini Chrismatis unctio, & Chrisma Ecclesiasticum, 
De gub. Dei, l. 3.  in Salvian.) And this name possibly might arise from the gift of the Holy Ghost here conferred, (that is, an additional measure of his graces, as we shall see afterwards) whose operations are in the sacred Scriptures resembled unto oil, the oil of gladness; 
Psal. 45.8. Heb. 1.9. 2 Cor. 1.22 1 Jo. 2.27  from whence in the New Testament Christians are said also to receive an unction, or anointing. From which phrase of unction and allusion thereunto, it came to pass very early in the Church, that the Ceremony of Anealing or Anointing with oil was practised both in Baptism and Confirmation. And as our blessed Lord and Saviour is called Christ, from his being plentifully anointed with the Holy Ghost, most visibly in his descent upon him after his Baptism; so may we with propriety (as some conceive) be named Christians, from our being anointed with the same Spirit; 
A. D. 170.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Antioch. l. 1. ad Autolych.)  
But however this appellation of Chrism is frequent (as I said) among the Ancients; yet it seems not peculiar unto Confirmation, Anointing having been used also at Baptism, as I intimated; & both Baptism and Confirmation are perfect and entire enough without it, since we never read that the Apostles used it in either of them. And therefore that Ceremony, 
Dr. Ham. de Confirm. c. 2. sect. 2.  as it was freely at first taken up in the Church, so upon the same Christian Liberty doubtless is as freely to be omitted.  
Fourthly, it hath also been called Consignatio, consigning or sealing; (Signaculum Dominicum, 
Epist. 73.  by S. Cyprian;) the Lord's sign, or signature, or seal; (Signaculum spiritale, by S. 
De Sacram. l. 3. c. 2.  Ambrose) a spiritual sign, signature, or seal. And thus probably it was named from the custom of signing the confirmed party with the sign of the Cross at his anointing— Inscripta oleo fronti signacula, 
Cassand. Scholar ad hymn. Prud.  as Prudentius the Christian Poet, who lived about S. Jeroms time, hath it. Unless we should rather choose to refer it to a more spiritual sealing with the Holy Ghost, the seal and assurance of the Christians inheritance, by whom we are sealed to the day of Redemption, Ephes. 1.13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euchol. Graec.  & 4.30. And the Apostle writes thus to the Ephesians, (as an excellent person observes) who well understood his meaning, by remembering what was done to themselves by the Apostles but awhile before, Acts 19.6. 
B. Tailor of Confirm. p. 55.  who after they were baptised did lay their hands upon them. And so they were sealed, and so they received the Holy Spirit of promise; of which more by and by.  
Fifthly, that which is now become most familiar among us, and properly enough denominative of the thing intended by it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confirmation; the design of it being to confirm, corroborate, and add strength to our first Christian Profession; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Constit. Apostol.) And by God's blessing in answer to the prayers made on our behalf unto our Christian graces, and ability of living answerably to that good profession; (Tunc omne baptisma legitimum Christianitatis nomine confirmatur, as 'tis in an old Ordo Romanus.) 
In Ossic. Sab. Pasch.  So that it is a Confirmation on both parts, both on Gods and ours.  
1. We confirm and re-establish our Baptismal Covenant in our own names, seeking grace and strength afresh from God to fulfil and accomplish it. And,  
2. God confirms the blessing of his Covenant unto us, by the kind reception of his peculiar Minister, blessing of us from him and in his name, and thereby assuring us of his grace both to assist and reward us.  
And upon the same account, Sixthly, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obsignation; being thus, a novation or renewing of the Covenant, Stipulation, and Promise on both parts made, as it were under Hand and Seal. In that famous story which Eusebius reports from Clemens Alexandrinus, 
●. D. 200.  of the young man committed to a certain Asian Bishop by S. John the Apostle, whom after instruction he both baptised and confirmed; his Confirmation is expressed under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eccles. Hist. l. 3.23.  the Seal of the Lord; as elsewhere in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
L. 6. c. 43.  to be sealed by the Bishop is to be confirmed.  
Hereunto therefore the Reverend and Learned Dr. 
De Confirm. praef. § 8, 9  Hammond not unfitly accommodates that Text of S. Paul, 2 Tim. 2.19. The foundation of the Lord standeth sure, 
Id. Annot. in loc.  having this Seal, the Lord knoweth them that are his. And let every one that nameth the name of Christ depart from iniquity. Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated Foundation, may import (saith he) as well a Covenant, a Bill of Contract, a Bond or Obligation, a Pledge or Pawn, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono) somewhat delivered as a security to another; and so refers to the Covenant of God through Christ, which is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stable, and that firmitude demonstrated by its Seal annexed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which seems also to relate plainly to a Bill or a Bond;) and because such Seals had their Inscription on both sides, agreeable to the condition of the persons contracting, accordingly there is here added a double print and inscription upon the Seal, (Signaculi gemina facies, duplex epigraphe.)  
1. Ex parte Dei, on God's part, the image of the Divine Promise and Covenant, that he will be faithful and constant in the owning of his Servants. The Lord knoweth them that are his. Whereas he will say unto others, ' I never knew you. And,  
2. Ex parte hominis, on Man's part, the express image of his duty. Let every one that nameth the name of Christ depart from iniquity: that is, every one that writes himself Christian, and expects Salvation from the Gospel Covenant; every one that gives up his name to Christ, and hopes for reward from him, must remember that he is bound by a severe and indispensible Law, to renounce all dishonesty, impurity, impiety, and to lead a godly, righteous, and sober life, Tit. 2.12. to cleanse himself from all filthiness both of Flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 7.1.  
Now both these together make the sealing of the Gospel Covenant complete; and Confirmation is the first time of our personal and public claim to this Covenant, and the ratification of it.  
But thus much of the Names whereby it is known, 
Mr. Ham. L'Estrange, Alliance of Divine Offices, p. 248. Dr. Ham. de Confirm. p. 80.  most of which are thought by some to have been derived from 2 Cor. 1.21, 22. Now he which establisheth (or confirmeth) us with you in Christ, and hath anointed us is God; who hath also sealed us, and given the earnest of his Spirit in our hearts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— It is certainly the imparting of some spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gift, to the end we may be established or confirmed. In order to which S. Paul longed so much for a prosperous journey to visit the Romans, chap. 1.11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I proceed now, Secondly, to speak more particularly of the Scripture patterns and grounds for the thing itself.  
There are among the Fathers who conceive this Rite of Confirmation sufficiently figured out and pointed to in the eminent descent of the Holy Ghost upon our blessed Saviour after his Baptism, in the form of a Dove overspreading him, 
Dr. Ham. de Confirm. p. 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. ●atech. 3. ●d. p. 171.  S. Matth. 3.— And afterwards in the descent of the same Holy Spirit upon the Apostles at Pentecost, sitting upon each of them, Acts 2. Of which Eusebius Emissenus (or as some think, Eucherius Lugdunensis, who died about the Year of our Lord 454) thus speaks in his Homily upon Pentecost; 
Vide Hieron. Dialog. adversus Luciferian.  What now the Imposition of hands in the confirming young Christians doth give to every one, that then did the descent of the Holy Ghost in the Congregation of Believers bestow upon all. But I shall not insist on either of these.  
Bishop Taylor having enlarged first on the example of Christ at Jordan, 
Of Confirm. § 1.  pleads very strongly for the grounding of it upon that noted Text of our Saviour's to Nichodemus, S. John 3.5. Unless a man be born of water and of the Holy Ghost, he shall not enter into the Kingdom of God. The most easy, intelligible, and clear sense of which words he makes to be this; Unless a man be baptised into Christ, and confirmed by the Spirit of Christ, he cannot enter into his Kingdom; that is, he is not perfectly adopted into the Christian Religion, or fitted for the Christian warfare. And this he contends to be consonant to the whole design of our blessed Saviour, and the analogy of the New Testament. And to the same sense S. Cyprian most evidently glosseth upon the place; 
Ep. 72. quae est ad Stephunum.  (Tunc enim plenè sanctificari, & esse Dei filii possunt, si Sacramento utroque nascantur, cùm scriptum sit, Nisi quis natus fuerit ex aqua & spiritu, non potest intrare in regnum Dei.) But I shall wave the urging of this also.  
We have an undoubted and remarkable instance of Apostolical practice for it, Acts 8. where Philip the Deacon having preached the Gospel at Samaria, and thereby won many Converts, and baptised them, the Apostles at Jerusalem hearing of it, send forth two of their own number, Peter and John; Who (saith the sacred Text, ver. 15. etc.) when they were come down prayed for them, that they might receive the Holy Ghost: and then laid their hands on them, and they received the Holy Ghost. It pleased God that those admirable Gifts, called there the Holy Ghost, should not ordinarily be conferred on the Baptised, but by the Apostles hands, thereby to strengthen the Authority of those his Witnesses, and by the same means promote the unity of the Church, through the reverend esteem of those chief Ministers, as Grotius well notes. 
In locum.   
In this story now we have,  
1. The persons confirmed, the baptised Samaritans, who had believed and been instructed aforehand in Philip's doctrine.  
2. The Ministers of Confirmation, Peter and John, the Apostles sent from Jerusalem on that very purpose.  
3. What they did in Confirmation. Having heard of their faith in receiving the Word of God, and their baptism in profession of that faith, they prayed for them that they might receive the Holy Ghost, and laid their hands upon them.  
4. The consequent effect thereof, they received the Holy Ghost, that is, the more plentiful effusions of the Holy Ghost in his gifts and graces, which in that beginning of the Christian Church were miraculous and extraordinary; whereas the promise of the same Spirit holds good still in some due proportion, unto the Christians of all Ages to the world's end.  
Those (saith S. 
Ep. 73. quae est ad Jubaianum.  Cyprian) who believed in Samaria, had believed with a true faith, and were baptised in the Church, which is but one, and to which alone it is permitted to give the grace of Baptism, and to lose sins. And therefore having obtained a legitimate and Ecclesiastical Baptism, ought not again to be baptised; but that only which was yet wanting to be done unto them by Peter and John, that by prayer and imposition of hands the Holy Ghost might be invoked and poured forth upon them: 
Circa A.D. 250.  which now also (saith he) is the custom observed among us, that they who are baptised in the Church, be offered to the Governors of the Church, and by our prayer and imposition of hands obtain the Holy Ghost, and be consummated (or perfected) with the Lord's Seal or Signature— Where we see he applies the Apostolical pattern to the custom retained still by the Church in Confirmation, the practice whereof in his days he doth well describe, and intimates also the requisiteness of it after Baptism, though never so legitimate, when he calls it Id quod deerat, That which was yet wanting.  
Again, anoher instance we have Acts 19 where we find S. Paul confirming those who were taught and baptised before at Ephesus, ver. 6. When Paul laid his hands upon them (saith the Text) the Holy Ghost came upon them, and they spoke with Tongues and prophesied. (They were baptised, saith Grotius on the place by some other Christian; but God, to commend the Apostolical office would not communicate those gifts of the Holy Ghost, until the hand of some Apostle had touched them. And though he be not bound to this or any other observance, yet such was the method of his ordinary dispensation then among them.) Here now we have 12 persons first taught, and then baptised in the name of Jesus Christ, and then afterwards by the imposition of the Apostles hands receiving the Holy Ghost, manifested according to the special way and exigency of those first times, in his visible and extraordinary gifts. And to this S. Paul himself seems to refer, touching these Ephesians confirmed by him, (as upon occasion I before in part suggested) Ephes. 1.13. In whom also after that ye believed, ye were sealed with the Holy Spirit of Promise.  
Nor ought any to be offended or prejudiced, because we find not the like gifts of the Spirit continued now in the Church: The Holy Ghost (saith S. 
De Baptismo l. 3. c. 16.  Augustine) is not now given by Imposition of hands with temporal and sensible miracles, as it was at the first for the commendation of the Faith, and the enlargement of the beginnings of the Church; who now expects it? etc. But we are now to understand that after an invisible and hidden manner Divine Charity is inspired into their hearts by the bond of peace— And thus as the Apostle hath it to the Corinthians, 1 Epist. ch. 12. There are diversities of gifts, but the same Spirit— Not the same gifts now as then, yet the same spirit still.  
To these instances of Apostolical practice therefore S. Augustine and S. Jerom, 
Circa A.D. 203.  do both freely appeal for the justifying of this sacred custom, (as S. Cyprian you heard before did) and that without any colour for the imputation of Montanism in the case, as some have fond pleased themselves to imagine.  
The Disciples prayed (saith S. 
De Trinit. l. 15. c. 26.  Augustine) that the Holy Ghost might come upon those, on whom they laid their hands. Which same custom the Church doth also now observe in her Governors or Bishops.  
And then for S. 
Dialog. advers. Luciferian.  Jerom: Dost thou not know (saith he) that this is the custom of the Churches, to lay hands afterwards on the baptised, and so to invocate the Holy Ghost? Dost thou demand of me, Where is it written? I answer, In the Acts of the Apostles: and, were there no Scripture Authority at all to support it, the consent of the whole world might in this supply the room of a Precept; for there are also many other things observed by Tradition in the Churches, which have taken to themselves the Authority of a written Law; as the threefold immersion in Baptism, etc.— This 'tis true he speaks in the person of Luciferianus; but then he brings in Orthodoxus making a Reply by way of Acknowledgement to the same; I do not indeed deny this (saith he) to be the custom of the Church's, that the Bishop go forth to those who were baptised afar off in lesser Cities by Priests and Deacons, to lay hands upon them for the invocating of the Holy Ghost—  
Deservedly therefore doth our Church refer us to the same Apostolical warrant. Upon whom, after the the example of the holy Apostles we have now laid our hands. So in the Prayer at Confirmation.— (the Fathers of the Primitive Church taking occasion, and founding themselves upon the said acts and deeds of the Apostles.) So in the necessary Doctrine and Erudition for any Christian man, p. 42.— For as much as it hath been a solemn ancient, and laudable custom in the Church of God continued from the Apostles time— So in King James' Canons, Can. 60.  
I have purposely omitted to instance further in S. Paul and Barnabas, and others, visiting several Churches, and confirming the Souls of the Disciples in them, exhorting them to continue in the Faith, and with purpose of heart to cleave unto the Lord, Acts 11.23. & 14.22. & 15.32. Because we have not the like express mention there of any imposition of hands, though it may be we might with probability enough suppose it.  
These Instances now of Apostolical Practice do give light unto, 
Heb. 6.  and receive further light from, what we have before us in the Text; where, after the mention of the doctrine of Baptisms, we find Laying on of hands; (Nempe Episcoporum in confirmatione Neophytorum, saith Anselm) viz. of Bishops in the confirmation of new Disciples— Imposition of hands (saith S. Chrysostom) whereby they received the Holy Ghost. And Theophylact, in like manner, referring particularly to the story of S. Paul's laying on his hands upon them at Ephesus, Acts 19 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 9 in Ep. ad Hebr. — By Imposition of hands (saith S. Ambrose) it is believed that the Spirit may be received; which is wont to be done after Baptism by the Bishop, for the Confirmation of Untie in the Church.— Whereunto may be an●●●ed the 38th. 
Ca●ranze ●●●ma ●●bert. council.  and 77th. Can●● of the Council of Eliberis or Elvira, about the time of Pope Sylvester the first 
* 〈◊〉 A●● 316. , which require the Bishop should persect or confirm by his Benediction, those who had not been baptised in his presence. 
●irca A.D. 200. — And Tertullian long before having spoken of Baptism adds, (Dehinc manus imponitur per benedictionem, 
De Baptismo c. 6. & 8  advocans & invitans Spiritum Sanctum) Then afterwards the hand is laid on by way of Benediction; 
Id de Resurrect. Carn. c. 8.  calling to and inviting down the Holy Spirit. And again saith he in another place: The Flesh is washed, that the Soul may be without spot: the Flesh is anointed, that the Soul may be consecrated: the Flesh is signed, that the Soul also may be defended: the Flesh is overshadowed by the Imposition of hands, that the Soul also may be illuminated by the Spirit, etc.  
And the same way the generality of modern Interpreters (whatever have been their practice) still inclines. I will instance in some of greatest name and eminence among the Reformed and Protestant Churches, the rather because this Rite of Confirmation hath been unhappily decried and declamed against as a Relic of Popish Superstition to be abandoned and rejected by us.  
The Apostle (saith Calvin, on the place) calls the solemn Rites or stated days of Baptising by the name of Baptisms; and he joins Imposition of hands with Baptism, because as there were two Orders of Catechumen, so there was a double ceremony. For those without the Church did not come to Baptism before they had made Confession of their Faith: in these therefore Catechism was wont to precede. But the children of the faithful, because adopted from the womb, and by right of promise belonging to the Church, were baptised Infants; but their Infancy being past, after they were instructed in the Faith, they did also offer themselves to Catechism, which was in them after Baptism; but then another symbol was added, namely Imposition of hands. This one place therefore (saith he) doth abundantly testify, 
☜  that the original of this Ceremony flowed from the Apostles; though afterwards it was turned into Superstition, as the World doth commonly degenerate from the best Institutions to Corruptions. Let us therefore know (saith he) that it was instituted by the first Authors to be a solemn Rite of Prayer, as S. 
De Baptismo l. 3. c. 16.  Augustine also calls it. They designed indeed by this symbol to approve the Confession of Faith made by Youth, but thought of nothing less than to rend asunder the force of Baptism. Wherefore the pure Institution is this day to be retained, but the Superstition to be corrected. And this place (thus understood) makes for the approbation of Infant Baptism: For why (saith he) should that Doctrine be called in some the Doctrine of Baptisms, and in others of Laying on of hands; but that these later were instructed in the Faith after Baptism, so that nothing else was remaining but to lay hands upon them?— And again, in his Book of Institutions; This was the custom of old (saith he) that the children of Christians, 
Lib. 4. c. 19 § 4.  after they were grown up, were presented before the Bishop to fulfil that Office which was required of the Adult at their Baptism: for these sat among the Catechumen, till being duly instructed in the mysteries of Faith, they were able to make a Confession of the same before the Bishop and People— They were examined by the Bishop according to a certain and common form of Catechism which they then had; 
☞  and that this action, which otherwise deservedly aught to be grave and holy, might have the more reverence and honour, the Ceremony of Imposition of hands was also added. And thus the Child (by his Faith being approved) was dismissed with a solemn benediction. Of this custom (saith he) the Ancients do often make mention— Such an Imposition of hands therefore (saith he) as is done barely in the room of Benediction I commend, and would this day restored to a pure use— And then again, 
§ 5, etc.  after a passionate Invective against the Corruptions of the Romanists, who had defaced the substance of the thing, and instead of a true Confirmation introduced a feigned Sacrament, he concludes with most earnest desires for the restitution of the primitive Right, in such words as these; But I would to God that we retained the custom which I intimated to have been among the Ancients, 
§ 13.  before this Abortive Counterfeit of a Sacrament was brought forth. Thus far Mr. Calvin.  
The Apostle (saith Beza) numbers up five heads of Catechism, viz. the profession of amendment of Life, (i.e. repentance from dead works:) the sum of faith concerning God: the compendious explication of Doctrine that was wont to be delivered to the unlearned, especially at Baptism and the Imposition of hands, (i. e. saith he, when they met together to baptise Infants or Adult persons, and also when they came together to impose hands upon any:) the Head of the resurrection of the dead and of the future judgement— And in his shorter notes he calls them The Heads of Catechism, which contain indeed the chief matters of all Evangelical Doctrine, but were delivered in few words, and summarily to the unlearned, viz. the profession of repentance and faith towards God. The Articles of which Doctrine as they are called, were indeed required of those without the Church, at the appointed days of Baptism; but from the Children of all the Faithful, baptised in their Infancy, when hands were laid upon them. Among which Articles too (here) are expressly reckoned up, namely the Resurrection of the Flesh, and Eternal Judgement. Thus Beza.  
This Doctrine, 
Scholar & Observe. in loc.  saith Piscator, (viz. of Repentance from dead works, and Faith towards God) was wont to be delivered to the Catechumen before they were baptised, or confirmed in the Christian Faith by the Imposition of hands— When Children have been taught the Doctrine of Repentance and Faith, they are to make profession thereof before the Church, and to be confirmed by the Imposition of hands. Although we think (saith he) th' s Imposition of hands to be matter of free observance, as having indeed Apostolical example, but not a Precept from Christ. (Where we see he grants the Example roundly enough to be Apostolical, however he would have it left free to conform unto, or to neglect it.) Again (saith he) At the first sight there seem to be six Heads of Doctrine distinctly reckoned up; but if one shall more accurately weigh them, they may be referred to four, or to three: For the third and fourth (viz. of Baptism and Imposition of Hands) seem not here to be propounded as peculiar Heads of Doctrine, but put among the rest to declare the Circumstance of Time, wherein these Fundamentals were wont to be propounded unto Beginners, namely, at that time when the Adult were admitted unto Baptism; and also, when those who were Baptised in their Infancy, and afterwards instructed in their Childhood, were wont by the Church, to be confirmed in the Christian Faith, by the Imposition of Hands. Thus Piscator.  
Then the Leiden Divines, in their Synopsis purioris Theologiae, 
Dis. 47.  tell us to the same purpose, that, It is probable this Doctrine of Imposition of Hands, is referred to that care of the Ancient Church, whereby Children instructed in Catechetical Doctrine, before they were admitted to partake of the Lord's Supper, were presented to the Church, to answer concerning the Faith, and commended by Prayers unto God, the Rite of Imposition of Hands being added thereunto, which was a Gesture of those that pray and bless, even from the time of the Patriarches.  
Next, For the Lutheran Churches, none can speak better than their famous Chemnitius, whom Bellarmine so far honours, as to acknowledge, that he doth of all others most accurately describe the Order of Lutheran Confirmation.  
Our Divines (saith he) have often shown, 
Exam. Concil. Trident. part 2 the Confirm.  that the Rite of Confirmation (unprofitable, superstitious and Anti-scriptural Traditions being once removed from it) might be used piously, 
Id. Loc. Theolog. part 3. de num. Sacrament.  and to the Edification of the Church, according to the consent of Scripture after this manner, viz. That those who have been baptised in their Infancy, (for such now is the State of the Church) when come to years of Discretion, should be diligently instructed in a certain and plain Catechism of the Doctrine of the Church; and when they seem competently to have understood the Principles of it, should afterwards be presented to the Bishop and Church; and there the Child that was baptised in his Infancy should,  
1. Be admonished in a short and plain manner concerning his Baptism, (viz. with, what, how, why, and into what he was Baptised: What the whole Trinity in that Baptism conferred upon him, and Sealed to him; namely, the Covenant of Peace and Grace; and how there was then made an Abrenunciatiation of Satan, a Profession of Faith, and Promise of Obedience.)  
2. The Child himself should before the Church make a proper (or personal) and public Confession of this Doctrine and Faith.  
3. He should be questioned about the chief Heads of Christian Religion; and where he less understands any thing, be more rightly informed.  
4. He should be put in mind, and declare by this Profession, how he differs from all Heathen, Heretical, Fanatic, and profane Opinions.  
5. There should be added a grave and serious Exhortation out of the Word of God, that he would persevere, and by going forwards, be farther confirmed in the Covenant of Baptism, and that Doctrine and Faith. And then,  
6. Public Prayer should be made for those Children, that God by his Holy Spirit would vouchsafe to govern, preserve, and confirm them in this Profession: Whereunto without Superstition, may be added Imposition of Hands. Nor would that Prayer be vain: 
☞  For it leans upon the Promises concerning the Gift of Perseverance, and Grace of Confirmation.  
Such a Rite of Confirmation (saith he) would contribute very much Profit to the Education of Youth, and of the whole Church; For it would be agreeable both unto Scripture and purer Antiquity. Thus Chemnitius.  
But before either Calvin or Luther, there was one famous Waldo, of whom the Waldenses are named, who did more early dissent from the Corruption of the Roman Church: And they, in their Confession, exhibited to Vladislaus, King of Hungary, 1504 speak thus remarkably of this Rite of Confirmation,  
We do profess with a Faith taken out of the Divine Scriptures, 
Confess. Waldens. de Confirm.  that in the Times of the Apostles this was observed, whoever being come to the Ripeness of Years, had not received the promised Gifts of the Holy Ghost, received them afterwards by Prayer and Imposition of Hands for the Confirmation of Faith. The same we think also of Infants. Whosoever being baptised, hath come over to the true Faith, which he resolves to imitate indeed amidst Adversities and Contumelies, in that manner, that a new Birth, and Life of Graces, may seem discovered in his Spirit or Temper: Such an one ought to to be brought, and set before the Bishop or Priest; where being questioned of the Truth of Faith, and the Divine Commands, and also his own good Will, Settled Intention, and Works of Truth, if he shall witness by his Confession, that all these things are so: He is to be confirmed in the Hope of Truth, already attained, and farthermore to be helped by the Church's Prayers, that an Increase of the Gifts of the Holy Ghost, may accrue unto him for the Establishment and Warfare of Faith. Lastly, by Imposition of Hands to confirm the Promises of God and the Truth, in the Power of the Name of the Father, and of his Word, and of the Holy Spirit, let him be joined to the Church's Communion— And again, 
Apolog. part 4. the Baptism. puerorum.  in their Apology to the Marquis of Brandenburg, 1532. speaking of Children that have been Baptised, they add— When they shall have come to Years of Discretion, and now understand the Account of their Faith, and begin to love Christ in good earnest, we bring them to the Profession of these things, even whatsoever they have attained to by the help of their Parents, or Godfathers, or by the Ministry of the Church, that they may themselves of their own accord, and most freely own and profess all these 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 there is forthwith given them full Power and Right to communicate of the Body and Blood of Christ, with the Faithful. Thus they, who are called Waldenses or Picardi.  
And to what you have heard from them, give me leave to add the Form of receiving the Baptised and Catechised Youth among the Bohemian Brethren, who sometimes go under the same Name (a Remnant of the Slavonique Church, and the Eminent Disciples of Wickleff, Huss, and Jerome of Prague) as it is described to us by their last Bishop, the Excellent Comenius.  
The Young ones, 
Ratio Discip. ordinisque Ecclestin unitate Frat●um Bohem. p. 46.  (saith he) having been taught the Heads of Religion at Home, by their Parents and Sureties, or at School, by their Masters, are publicly delivered to the care of their Pastors in the Church, before the Receiving of the Lord's Supper, most usually at the time of Pastoral Visitation, after this manner:  
1. The words of Christ, Matt. 11.28. Come unto me all ye that labour, etc. are read, with a short Explication of them.  
2. The Youth of both Sexes, appointed thereunto and preexamined by the Pastor, are placed in order in the middle of the Church.  
3. Then they are asked, whether they will renew the Covenant they entered into with God at Baptism.  
4. This being consented to by them, the heads of that Covenant are explained according to the form prescribed by the Apostle to Titus, chap. 2.11, 12, 13. Denying ungodliness and worldly lusts, to live righteously, soberly, and godly in this present world, looking for the blessed hope, etc. And they are commanded openly before the Church to renounce the World, the Devil, and the Flesh, etc.  
5. Next a profession of the Faith is required of them, so that they all repete aloud the Apostles Creed.  
6. Then, on their bended Knees, saying after the Minister, they pray unto God to forgive the Sins of their Youth, and strengthen them by his Holy Spirit, unto all the good purpose of his Will; which also the whole Assembly doth, praying for them. After which Prayers,  
7. There is declared to these young Disciples, and the whole Church Absolulution, and the Right of the Sons of God, in participating the Supper of the Lord.  
And lastly, there is added the Apostolical Rite of Imposition of Hands, with the Invocation of the Name of God upon them to strengthen (or confirm) the hope of his Heavenly Grace— Thus the Bohemian Brotherhood, the most exemplary for good Order among all the Reformed Churches abroad.  
Unto these now I could easily superadd many other Testimonies; but I will close them all with three or four of our Nation; and those such as cannot be suspected of casting any favourable Eye upon a Brat of Popery or Prelacy, as some have pleased unequally to yoke them.  
Mr. Hanmer, and Mr. Baxter, above twenty years since, have written each of them, a Particular Treatise upon this Argument of Confirmation: Finding no such way, it seems, to extricate themselves and others out of the Confusions into which the Times were then fallen, as by returning back, in part, to what had been too rashly discarded together with the Church of England. And the later of them understands that Text of St. 
Mr. Baxter of Confirm. p. 102. 119.  Paul, 2 Tim. 1.6. (I put thee in remembrance, that thou stir up the Gift of God which is in thee, by the putting on of my Hands) of the Apostolical Imposition of Hands after Baptism, for the giving of the Holy Ghost, rather than the Ministerial Ordination and Gift.  
Dr. William Gouge, in his Commentary on the Text, tells us, that Ordinary Cases, wherein Imposition of Hands was used, were,  
1. Blessing Children, by our Saviour, Mark 10.16.  
2. Setting men apart to the public Function of Ministers of the Word, 1 Tim. 5.22. and Deacons, Act. 6.6.  
3. Deputing Men to some special Work, Acts 13.2. And,  
4. Confirming such as had been instructed in the Principles of Religion.  
This last particular (saith he) (meaning Confirmation) is not expressly set down in Scripture, but gathered out of it, by the Ancient Orthodox Fathers, and with a Joint-consent afterwards by most Divines, not Papists only, but Protestants also.  
And of the same Judgement those of the late Assembly, so called, who put forth the English Annotations, 
Assembls. Annot. in Loc.  declare themselves to be (Laying on of Hands) which (say they) is usually called Confirmation, which stood, 1. In examining those who had been Baptised, what Progress they had made in the Doctrine of Christianity: And 2. In praying for them, that God would continue them in the Faith, and give them more Grace, strengthening them by the Holy Ghost. Now when the chief Pastor or Pastors of the Church (say they) prayed for them, they laid their Hands upon them; whence the Apostolical Constitution was called laying on of Hands. So St. Augustine, and so most of the Fathers with one Consent.  
And here now were a fair occasion to wonder, that so Reverend and Divine an Assembly, as that was reputed, should utterly cast off a thing so well established, and never so much as consider of it in their Directory. 
Vindic. of. Liturgy. p. 38.  That the defaming and casting out of this so blameless and gainful an Order, should be necessary or useful to any Policy, save only, to defend the Devil from so great a Blow, and to sustain and uphold his Kingdom, I never yet had any Temptation or Motive to suspect or imagine, 
Mr. Ham. L' Estrange Alliance of Divine Offices, p. 262.  saith our Pious and Learned Dr. Hammond— And There is not any thing wherein the late pretended Reformers amuse me more than in this particular, saith another worthy person.  
Nor do I know what Account to make for them, unless this may pass for one, That they practised against known and avowed Principles; 
T. C. p. 174. §. 2.  as T. C. formerly stuck not to aver of Mr. Calvin himself, That as well as he allowed of Confirmation, he put it out of the Church of Geneva, where he was Pastor.  
But this may suffice abundantly to have spoken concerning the Scripture Patterns and Grounds, which we have for this Sacred Appointment, as they are expounded and handed down to us by most unquestionable Authorities.  
I pass on, Thirdly, to the Ceremony used in it, the Imposition of the Bishop's Hands: And here I shall offer a few words:  
1. Of the Ceremony itself: And,  
2. Of the Special Minister concerned about it.  
First, Of the Ceremony itself, Imposition of Hands, according to the Scripture Warrant, without either Crossing, or Anointing, with Chrism made of Oil and Balsam, or boxing on the Ear or Cheek, as is used among the Papists.  
This laying on of Hands, is a most natural, unaffected, and Ancient Ceremony of Prayer and Benediction, as we find it used, first, in the Old Testament, and from thence derived into the New.  
Manuum impositio ex Hebraeorum more, ad Christianos venit, usumque habuit in omni Precatione. Grotius Not. in Cassand. ad Artic. 9— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Paedag. l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id l. 1. c. 5.  
Under the Old Testament, we find it used first of all, by the Father, in blessing of his Children, and admitting them to part of the Inheritance. Thus when Jacob blessed Ephraim, and Manasses, the Sons of Joseph, He laid his Hands upon them and prayed, Gen. 48.14.— And, by way of special Imitation of his Paternal Benediction, we find it used in the New Testament, by our Blessed Saviour, St. Mark 10.16. (which Grotius well notes farther, upon St. Matth. 19.13. to have been according to the Jewish Custom, it being usual among them to bring their Children to those that were any way eminent for Sanctimony of Life, 
Est hoc quoque de veteri Sacramento, quo Nepotes suos ex Joseph, Efrem & Manassem, Jacob. Capitibus impositis & intermutatis manibus benedixerit, etc. Tertull. the Baptism. c. 8.  to be commended unto God in their Prayers, by Imposition of Hands)— And then afterwards, we find it used also by the Apostles in their confirming of Adult persons that were baptised, as you have heard before from Acts 8. and Acts 19  
Calvin himself, looks upon no other Mystery, 
Instit. l. 4. c. 19 §. 5.  under the Imposition, even of the Apostle's Hands; but their signifying by this Rite, that they did commend and present unto God, as it were by name, him whom they laid their Hands upon. (Thus they were appointed of Old, to lay their Hands on the Sacrifice, 
Caeterae parts loquente● adjuvant; manus (propè est ut dicam) ipse loquuntur. In demonstrandis personis atque locis adverbiorum atque pronominum obtinent vicem. Quintil. Oaat. l. 11.  etc. And so at the Consecration of the Bread and Wine in the Holy Communion, the Priest with us lays his Hands on the Elements.)  
And therefore it is somewhat strange, that in the Heat of his Disputation against the Romanists, he should start this idle Question: Whereas the eminent Grace at first bestowed, is ceased, to what purpose is Imposition of Hands yet retained? Strange, I say, it is, whenas himself, more than once, owneth Imposition of Hands, for a Solemn Right of Prayer, and saith, it was used by the Apostles for no higher Mystery (those are his very words, non altius subesse Mysterium cogito—) than to recommend the person prayed for particularly unto God. Is not this therefore to make Prayer for particular Persons an Impertinency now too, because miraculous Grace hath ceased? As if no Grace at all might be now expected, because not that eminent and extraordinary Grace at first conferred. But stranger it is still, when we remember that he also commends and wishes for the Restitution of such an Imposition of Hands, as might supply the room of Benediction— To such an Inconsistency, and Forgetfulness of themselves, are great Men transported sometimes by their own Passions.  
Were Imposition of Hands altogether needless, and of no use, certainly St. 
Mr. Hutton's Answer to Reasons against Subscript. part 2. p. 85.  Peter and John, needed not to have taken so much pains, as to come on a fruitless Errand from Jerusalem to Samaria, to have laid their Hands on them, whom Philip, the Deacon baptised: For they might as well have (kept at home and) prayed in Jerusalem for them: But, to show, that the other Ceremonial Action might also have due place; therefore is it, that they did both accordingly.  
In a Word, this Imposition of Hands, which we have found to be a fitting and Scriptural Rite of Prayer and Benediction, especially, when (as among us, it is) accompanied with Express and Solemn Prayer unto God for the Person, cannot be thought an insignificant Ceremony by any, who have not first learned to deride the Holy Scriptures themselves, or who have any value left for the Ministers of Christ, or any Faith of God's hearing those devout Prayers, which are made, and put up to him by his Church for others.  
It is observed by some, 
Dr. Patrick's Aqua Genitalis.  out of Jewish Authors, that the Elevation of the Hands of the Priest, in the Old Law, at the Blessing of the People, was Imposition of Hands; and this Blessing called the Weapons and Armour of Israel— And that which we read, concerning the Benediction of Aaron and his Sons, Numb. 5.27. They shall put my Name on the Children of Israel, and I will bless them. Junius and Tremelius, render (imponentes manus filiis Israel, invocabunt nomen meum, & ego benedicam eye) Laying their Hands on the Children of Israel, they shall call on my Name, and I will bless them. Adding farther, in their Notes on the Place, for Illustration-sake, (Duobus signis testatum facient Populo meo Gratiam meam, quam ego pro fide meâ facturus sum, Nominis mei invocatione, & manuum suarum impositione publicâ & solenni) By these two Signs, they shall certify my People of that Grace which I, according to my Promise, will confer upon them, viz. by their calling on my Name, and by their public and solemn Imposition of their own Hands.  
Now it is worth the Considering, that the Blessing of Christ's Ministers, 
Heb. 11.40. Rom. 15.29. Ephes. 1.3.  is no less Authoritative and Prolific under the Gospel, than it was under the Law; (it may be more) God having reserved some better thing for us in the Fullness of the Blessing of the Gospel of Christ, in whom we are blessed with all Spiritual Blessings. It is a Blessing in God's Name, and by Virtue of his Commission; and Christ's Everlasting Priesthood, is after the Order of Melchisedeck, who was most famous for this Office of Blessing; which he accordingly, not only dischargeth in Person for us himself in Heaven, but Virtually upon Earth too, in and by his Minister's Benediction.  
Proceed we therefore Secondly, to the Minister of this Benediction, the Person confirming, one of Eminency and Superiority in the Church of Christ, the Bishop, from whence it hath familiarly with us been called Bishoping.  
Thus we found it in the First Pattern, Acts 8. Not Philip the Deacon, but Peter and John the Apostles, are sent to confirm the Samaritans baptised by Philip— Philip that baptised them, saith St. Chrysostom, gave not the Spirit to the Baptised (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for he had not Power or Authority so to do (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) For this was the Gift of the Twelve only. And again, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) This was the Peculiar of the Apostles— Simon Magus therefore perceiving that Power of Ministering the Holy Ghost to be in none but them, and presuming, that they which had it, might also sell it, sought to purchase it of them with Money, as it follows in the Sequel of that Chapter.  
Hear we, 
Cited by Archbishop Whitgift, and Mr. Hutton.  what the Moderate and Learned Bucer saith on Ephes. 4. The Sign of Imposition of Hands, Bishops only, did give, and that not without reason, For whether the Covenant of the Lord is to be confirmed to those that are to be Baptised; or whether they are to be reconciled that have grievously offended; or whether the Ministers of the Church are to be Ordained: All these Ministeries do best become those to whom the chief Care is committed.  
Calvin himself confesseth, 
Instit. l. 4. c. 19 prout ante cit.  that the Ancient Usage, was for the Party to be confirmed, to be brought coram Episcopo, before the Bishop. The Church, saith St. Augustine, still keepeth up the Custom of Imposition of Hands, in suis praepositis, in her Chief Governors; and the Business was maged à solis Episcopis, 
Q. 44. in N. I. De Eccles. Hier. c. 2. In Ep. ad Hebr. Dialog. adver. Luciferian. See Mr. Hooker's Eccles. Pol. l. 5. p. 262.  by Bishops alone— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Dyonysius, and St. Ambrose agreably, that it was to be done, à Pontificibus, by the High-Priests; and non nisi per manus Episcopis, saith St. Hierom, By the Hands of the Bishop only,— The Rise of which Observation, did proceed from this Ground, (saith he) that after the Ascension of our Lord, the Holy Ghost came down on the Apostles; and it obtained in many places, as he adds, not so much by the necessity of a Law, as from a certain congruity and fitness, to honour Prelacy with such Preeminencies, because the Safety of the Church, depends on the Dignity of her Superiors, to whom, if some Eminent Offices of Power should not be given, there would be as many Schisms in the Church, as Priests— with us, saith he elsewhere, Bishops hold the place of the Apostles. 
Ep. ad Marcell. Id. in Psal. 45.  And again, For the Fathers, the Apostles, we have their Sons, the Bishops— And in his Comment on the First of S. Mark, (if that be his) That which is perfected by the Bridegroom, saith he, is begun by the Paranymph; whence Catechumen (incipiunt per Sacerdotem, & chrismantur per Episcopum) begin by the Priest, and are confirmed by the Bishop.  
They are therefore to be condemned certainly of gross Partiality and uncharitableness, 
Mr. Hanmer Exercit. of Confirm. p. 51.  who blush not to say, that the Bishops out of Pride have appropriated this unto themselves.  
May all the Ministers of Christ orderly discharge their proper Duties, without either envying or invading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rights and Privileges of any whom God hath placed over them.  
I will not dispute, what might possibly be allowed, in Cases of Necessity (which excuseth, as we say, what it compels unto) and were, methinks, much to be wished for in larger Dioceses, concerning a Delegated Power, by way of Dispensation, for the more effectual and constant expediteing of this good Performance; as seems to have been permitted to the Ancient Chorepiscopi, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rural Bishops, 
Vide Pamelii Annot. in ep. 13. D. Cyprian. Dr. H. dissert. de Episc. l. 3. c. 8. Episcopus, vel ejus Suffraganeus can. 60. R. Jacobi.  Suffragans and Visitors constituted by the Bishop of the City.  
But it is certainly most fitting for those to impart this Solemn Benediction, who are of chiefest Note and Eminence in the Church; and that by the Analogy of the Apostles Rule, Heb. 7.7. Without Contradiction the less is Blessed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the better, or greater.  
Fourthly, Come we next to the Qualification of the Persons to be confirmed.  
Such they must be, 
See Canon 40.  who are baptised and instructed in the Catechism of Christian Religion, and come to years of Discretion, in some competent Degree to understand the same, and give an actual and deliberate Assent thereunto.  
Buxtorf observes in the Jewish Church, 
Synag. Judaic.  that when the Child was come to be Thirteen years of Age, the Father, having taught him the Principles of his Religion, presented him in a Sacred Assembly, to undertake himself to become Bar-mitzvah, a Son of the Precept, that is, as they explain it, such an one, who takes upon himself Obedience to the Law, from thence forward, to answer for his own Sins; and hereupon Prayer was also made for his Improvement.  
Our Church-Catechism is called (as I have suggested before) An Instruction to be learned of every person, before he be brought to be confirmed by the Bishop: which is appointed to be done, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments in the Vulgar Tongue, and be farther instructed in the Church Catetechism, set forth for that purpose— as 'tis expressed in the Office of Public Baptism. And the Title of this Office itself, in our Service-book, is, The Order of Confirmation, or laying on of Hands upon those that are baptised, and come to Years of Discretion— The Preface whereunto is highly remarkable.  
To the end that Confirmation may be ministered to the more edifying of such as shall receive it, 
Order of Confirm.  the Church hath thought good to Order. That none hereafter shall be confirmed, but such as can say the Creed, the Lord's Prayer, and the Ten Commandments, and can also answer to such other Questions, as in the short Catechism are contained. Which Order is very convenient to observed, to the end, that Children being now come to Years of Discretion, and having learned what their Godfathers, and Godmothers promised for them in Baptism, they may with their own Mouth and Consent, openly before the Church, ratify and confirm the same; and also promise, that by the Grace of God, they will endeavour themselves faithfully to observe such things, as they, by their own Confession, have assented to.  
And this Preface is openly to be read at that time to the Expectants: 
Ibid.  and then accordingly the Bishop is appointed to ask each of them.  
Do ye here, in the presence of God, and of this Congregation, renew the solemn Promise and Vow that was made in your Name at your Baptism, ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe, and do all those things which your Godfathers and Godmothers than undertook for you?  
To which Question, every one is to answer audably in the Affirmative, ' I do— And thereupon the Bishop proceeds unto Prayer and Benediction.  
Add hereunto, 
Can. 59 & 61. Rubric's at the end of the Catechism.  that the Canons of our Church enjoin a special Care upon all Ministers, to prepare those under their Charge hereunto, and to see that none be presented, but such as shall be thus fitted for it— And our Right Reverend Diocesan hath declared, that as de jure he cannot; so de facto he will not confirm any, 
Advertisement in the end of his Book of Articles  save such only, who have been duly catechised, and by their Pastor's Testimony, have attained such a measure of Knowledge of the Principles of Christian Religion, as may render them capable of it.  
Aquinas indeed determines, that the Sacrament of Confirmation, as he calls it, aught to be exhibited in common to all that are baptised, 
Part 3. Q. 72. Artic. 8.  and at all times. The bodily Age, (saith he) doth not prejudice the Soul; and even Children, dying confirmed, obtain the greater Glory, as here they do the greater Grace. 
L. de Sacram.  And Contarenus grounds the Custom of giving it to Infants upon his Authority— But grave men among themselves mislike this Practice. 
Consult. ad Artic. 9  I see, saith Cassander, that it doth not displease good men of both sides, that the use of it be delayed till some Growth of Age— And so the Roman Catechism now requires.  
The truth is, the Utility and Benefit of this Sacred Institution exacts all this. Some competent Growth and Understanding in the Party confirmed, Heed and Diligence in his Prae-instruction, and all Gravity, and Seriousness in the whole Administration. (And to the intent that no man should think that any Detriment should come to Children, by deferring their Confirmation unto years of Discretion, our Church hath declared it for a Truth certain by God's Word, That Children being baptised, have all things necessary for their Salvation, and dying before they commit actual Sin, are undoubtedly saved.  
Let me therefore beseech those, who shall come at any time upon this Holy Errand, to ponder well, and consider with themselves, of what weight and moment the matter is they are going about, what they are obliged to do, and what the Blessing is they hope to receive thereupon— Their Business, in short, is to declare, that they are not ashamed of the Gospel of Christ, but glory in his Cross; to profess themselves upon choice, and in good earnest Christians, the resolved Disciples, Servants, and Soldiers of Jesus Christ; to devote themselves entirely to his Faith and Service; to take the solemn Vow and Promise, made formerly in their Names, by their Sureties, upon themselves, that is, to vow Repentance from dead Works and Faith towards God; to renounce the Devil, the World and the Flesh, and give up themselves to the Belief and Obedience of the Gospel— This is the Work they come about; and then their Reward is, so doing, to participate in the Prayers of the Church, and the Blessing of the Bishop, to be promoted to an higher Form in the School of Christ, among an higher Rank of Professors, and admitted to all the Privileges of Adult and Complete Christians.  
Now therefore, in the last place, I need not to say much more, concerning the Importance and usefulness of this whole Action, which all along speaks for itself, and whereof accordingly I have suggested a competent Account already, in treating of the parts of it. The fewer words therefore shall here suffice, and I will little more than name the particulars, which otherwise I should have enlarged upon.  
1. This would utterly enervate the Anabaptists Plea, for Rebaptising those who were before baptised in their Infancy; did they every one at their Confirmation thus explicitly take upon themselves, what was then promised and undertaken in their Name, and so give up themselves afresh to God and his Church. And it is, you know, part of the Charge which we leave with Godfathers, and Godmothers at the Font, 
Office of Public Baptism.  to bring them, when prepared, unto the Bishop thus to do.  
Nor is this, as some have surmised, any Imputation to their Baptism, as imperfect in itself, but a Supply only to the Imperfection of their State, who were Baptised in their Infancy, with a legitimate and true Baptism, by the solemn renewing of the Answer, or Stipulation of a good Conscience towards God, which ought frequently to be repeated throughout our whole Life. 
Praef. ad. Paraph. in Evang. S. Matth.  Repraesentatio pristini Baptismi, as Erasmus calls it.  
And Whether the solemn Baptising of all Infants, though the Children of presumed Christian Parents, throughout this Kingdom, Without solemn Astipulation, that they shall at Years of Discretion, personally ratify their Vow in Baptism in Public, in such manner as the Church requires, be not rather more Lawful than Expedient, I leave with all Submission, 
On the Creed. l. 10. c. 50.  to the Consideration of Higher Powers, saith the Learned, Pious, and Reverend Dr. Jackson.  
2. This would supersede the new modelled Examinations, set on foot by Private Authority, before the Admission of Persons to the Blessed Sacrament of the Lord's Supper, whether by Lay-Elders, in Conjunction with Presbyters, or by Popular Congregations; and wholly silence the many fierce and unhappy Feuds and Controversies, which have been moved on that occasion.  
3. It would extremely quicken and encourage the Endeavours of all that are concerned among us in the Prae-instruction of Youth; and whet the Learners also to a greater Diligence and Industry, and prove a mighty Ease and Satisfaction to the Minds of those who have undertaken in their Names at Baptism.  
4. It would very much conduce to the recommending, and endearing of God's Ministers, the Bishops of the Church, to the Affections of the People, by and from whom they and theirs partake of so great a benefit; so as to oblige them (if any thing can do it) never to lift up their Hand, or so much as open their Mouth against them; never to return them Evil for Good, and requite their Blessings with Curses and Reproaches.  
5. It would highly promote the Truth and Power of Godliness and Religion, so much talked of. It would bring good Instructions to some hopeful Effect and Issue; and put every Sinner among us, who is not also past Shame, to blush and hang down the Head upon the remembrance of that good Confession, which he himself had so openly made before many Witnesses, 
See Dr. Patrick 's excellent and affectionate Exhortation unto Confirmation. Aqua Genitalis Use 4. and the Appendix.  and yet so notoriously violated and contradicted.  
With what Face could he devote himself to Atheism and Impiety, who, before God, and his Elect Angels, the Bishop, and an Assembly of Christians, hath personally vowed and promised the Belief of the Christian Faith and Obedience unto all God's Holy Commandments? And with such a grave Solemnity, renounced the Devil and all his Works, etc. He hath the Argument of Common Justice and Honesty, from henceforth admonishing of him continually to be as good as his Word; to take heed of the crying Sin of Perjury, such an aggravated Perjury especially, as this is, a Sacrilegious Perjury. He hath many to rise up in Judgement against him upon Transgression. He hath suchlike Thoughts as these to accompany him wherever he goes, that if he fails in this vowed Duty, he must at last witness against himself, be condemned out of his own Mouth, and left without an Apology; and if he shall presume to live in a Course, contradictory to this Holy Profession, he can expect nothing but that cursed Doom, which with so many repeated Woes is threatened unto Hypocrites in the Gospel.  
Nor yet is this all the Help, which it contributes unto Piety and Religion: But the the very confirming of our Sacred Vows and Resolutions, fortifies and arms us against Temptations: And while we thus renew our Promises unto God, we take his Yoke upon our Necks, and come under the Bond of his Covenant: And he that heareth Prayers, to be sure, will never stop his gracious and merciful Ears against those, who, upon so good a Design, call upon him; or deny his Holy Spirit and Blessing unto those, who are both desirous, and prepared thus to receive it; whom therefore his Ministers, by Virtue of Authority and Commission from him, do bless in his name 
* It is somewhat observable that Cornelius (St. Cyprian's Contemporary) notes of Novatian, that he therefore fell into Heresy for want of Episcopal Confirmation. Vide Pamelii Annot. in D. Cyprian. Ep. 72.   
To draw towards a Conclusion, 
Circa A. D. 312.  remarkable are the words of Melchiades, in his Epistle to the Bishops of Spain, 
Discourse of Confirmation, p. 73.74.  concerning the Necessity and usefulness of this Holy Rite. Take them in Bishop tailor's Translation— First he starts an Objection.  
What does the Mystery of Confirmation profit me, after the Mystery of Baptism? Certainly we did not receive all in our Baptism, if after that Lavatory we want something of another kind— And then he subjoins this Answer to it— Let your Charity attend (saith he) as the Military Order requires, that when the General enters a Soldier into his List, he doth not only mark him, but furnish him with Arms to the Battle; so, in him that is baptised, this Blessing is his Ammunition. You have given (Christ) a Soldier; Give him also Weapons. And, if a Father give a Great Estate to his Son, what will it profit, if he does not take care to provide a Tutor for him? Therefore the Holy Spirit (given at Confirmation) is the Guardian of our Regeneration in Christ; he is the Comforter, and he is the Defender, etc.  
The same we meet with in Eusebius Emissenus; 
* Circa A.D. 360.  or, as some conceive, Eucherius Lugdunensis, 
‖ Circa A.D. 450.  whom I before quoted for deducing this Observance from the Descent of the Holy Ghost, at Pentecost— After which it follows— But because we have said, that Imposition of Hands, and Confirmation, may confer somewhat upon him, who is already regenerate in Christ, 
Dr. H. de Confirm. c. 6. §. 8.  some perhaps thinks with himself, what doth the Ministry of him that confirmeth profit me after the Mystery of Baptism?— There is the Objection. To which he replies, just as Melchiades did. As a General, whomsoever he hath taken into the List of his Soldiers, doth not only set a Mark upon him, when first received; but also furnisheth him, when he is to fight, with fitting Weapons: So this Benediction is to the Baptised Person his Accoutrement for Fight. You have admitted a Soldier, give him also the Helps of Warfare— And then he adds, by way of farther Illustration— The Holy Ghost, that descendeth with a Saving Illapse, on the Waters of Baptism, bestows at the Font a Fullness, in Order to Innocency; and in Confirmation, gives a Supply of Grace, in order unto Growth. In Baptism we are regenerated unto Life; after Baptism, we confirmed to fight. In Baptism we are washed; 
Carranza Sum. Decret. Melchiades Papae.  after Baptism we are strengthened— Regeneration itself, saveth those that are forthwith upon it to he received in the Peace of the Blessed Age to come. Confirmation arms and prepares those, who are reserved to the Combats and Fights of this World. And therefore, before the Descent of the Holy Ghost, the Apostles are affrighted to a Denial, but after his Visitation, are armed with Contempt of Death unto Martyrdom.  
I will here annex what the excellent Bishop Taylor himself, saith, concerning the Graces and Blessings, consequent to the Worthy Reception and due Ministry of Confirmation, because they may serve for a beneficial Recapitulation of what hath been already discoursed.  
1. Confirmation (saith he) is the Consummation and Perfection, 
Of Confirm. §. 6.  the Corroboration and Strength of Baptism, and baptismal Grace: For in Baptism we undertake to do our Duty; but in Confirmation, we receive further Strength to do it. In Baptism, others promise for us; in Confirmation we undertake for ourselves: We ease our Godfathers and Godmothers of their Burden, and take it upon our own Shoulders, together with the Advantage of the Prayers of the Bishop, and all the Church on our behalf. In Baptism, we give up our Names to Christ; but in Confirmation, we put our Seal to the Profession, and God puts his Seal to the Promise, etc.  
2. In Confirmation, we receive the Holy Ghost as the Earnest of our Inheritance, as the Seal of our Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Greg. Nazianzen, we therefore call it a Seal or Signature, as being a Guard and Custody to us, and a Sign of the Lord's Dominion over us. The Confirmed Person, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Sheep that is marked, which Thiefs do not so easily steal and carry away. Remember, 
Comment. in Cant.  saith Theodoret, that Holy Mystagogy, in which the initiated, after renouncing that Tyrant (the Devil, with his Works) and the Confession of the True King (Jesus Christ) have received the Chrism of Spiritual Unction like a Royal Signature; and by that Unction, as in a Type or Shadow, the invisible Grace of the most Holy Spirit, etc.  
To conclude this Enquiry (saith he) the Holy Ghost is promised to all men to profit withal. That's plain Scripture: Confirmation, or Prayer, and Imposition of the Bishop's Hands, is the Solemnity and Rite used in Scripture for the conveying of that promise, and the Effect is felt in all the Sanctifications, and Changes of the Soul. And he, that denies these things, hath not Faith, nor the True Notices of Religion, or the Spirit of Christianity.  
I will only add this now in the close of all, by way of Admonition; that we are all concerned not to disgrace so well grounded Principles, by an unsuitable practice, lest we furnish our Adversaries with the same pretence against Confirmation, as it is happily settled in our Church-Constitutions, which Calvin urged against that of the Romanists (scilicet dum ità licenter contemni patiuntur, 
Instit. l. 4. c. 19 §. 9  tacitè fatentur, non tanti esse, quanti venditant) That while we suffer it to be so profanely contemned, we do silently confess, that it is not of so great a Value, as otherwise we give forth, and attest it to be.  
There is no cause we should doubt of the Benefit (saith our Judicious Hooker) but surely great cause to make Complaint of the deep Neglect of this Christian Duty, 
Eccles. Pol. l. 5.  almost with all them to whom by right of their Place and Calling, the same belongeth. Let them not take it in evil part (saith he) the thing is true, Their small regard hereunto, hath done harm to the Church of God. 
☞  That which Error rashly uttereth in disgrace of good things, may peradventure be spunged out, when the Print of those Evils, which are grown through Neglect, will remain behind.  
There is no default or defect (saith profound Dr. 
L. 10. c. 50  Jackson) in the Church of England's Doctrine or Laws, concerning Baptism or Confirmation of such as have been Baptised in their Infancy. But I dare not avouch so much for justifying the men unto whom the Execution of those Laws is especially commended, whether they be of Lower, or Higher, or of the Highest Rank, etc.  
In this point, who can deny (saith the Pious and Reverend Dr. 
De Confir. p. 81.  Hammond) but there is fit place for Reformation?— And his Worthy and Learned Friend, Dr. Henchman, the Late Lord Bishop of London (but when he wrote of Salisbury) in his praeliminary Discourse to that excellent Treatise of his, de Confirmatione, urgeth the matter home upon us  
If these things (saith he) at last, 
Praelim. Diatrib. H. S.  take not hold of our minds, where is the Discipline for so many Years, designed and thought on, 
☜  and during the Oppression and Rage of the late Tyranny, promised, if ever good day should shine upon us? Behold, our Most Gracious and Merciful God, hath commanded his Sun to shine bright again upon our Island, and calmed the Tempest which tossed our Ship, and now calls for the performance of our Vow unto him, the Vow which we made when we were in Trouble. Let us offer unto him this Holy and sincere Worship, whilst we every one readily discharge our respective Duties in this particular.  
Which that we may all do, God of his Infinite Mercy, grant, for Christ his Sake, to whom with the Father, and the Holy Ghost, (that Blessed Trinity, in whose name we were baptised, and whose Disciples, at our Confirmation, we own and profess ourselves to be) be ascribed by us, as is most due, all Honour, Glory, Praise and Adoration, now and for evermore, Amen.  
THE END.   

APPENDIX.  
ALthough I have said enough to obviate most of the Common Objections against this Sacred Rite of Confirmation, in the foregoing Pages; yet because I find them all epitomised in the stoutest Champion of the Old Nonconformists (whose Eructations have been licked up by the New, as Homer's were by the Succeeding Poets) and as full an Answer to them, though compendious and Ironical, in our Excellent Hooker, I will take the pains here for the Reader's Benefit to transcribe both in Order.  
T. C. 
Reply to Answer to the Admonit. p. 160.  In his Reply to the most Reverend Archbishop Whitgift speaketh thus: Tell me, why there should be any such Confirmation in the Church, being brought in by the feigned Decretal Epistles of Popes; (But this is retracted by him, L. 3. p. 232. That it is Ancienter than the feigned Decretal Epistles I yield unto) and no one Title thereof being once found in Scripture; and seeing it hath been so horribly abused, and not necessary, why ought it not to be utterly abolished? And Thirdly, This Confirmation hath many dangerous points in it. The First step of Popery in this Confirmation, is the laying on of Hands upon the Head of the Child, whereby the Opinion of it, that it is a Sacrament is confirmed; especially, whenas the Prayer doth say, that it is done according to the Example of the Apostles; which is a manifest untruth, and taken indeed from the Popish Confirmation. The Second is, for that the Bishop, as he is called, must be the only Minister of it, whereby the Popish Opinion, which esteemeth it above Baptism, is confirmed: For while Baptism may be ministered of the Minister, and not Confirmation; but only of the Bishop, there is great Cause of Suspicion given to think, that Baptism is not so serious a thing as Confirmation; seeing this was one of the principal Reasons, whereby that wicked Opinion was established in Popery. I do not here speak of the Inconvenience, that men are constrained with Charges to bring their Children oftentimes half- a score miles for that, which if it were needful, might be as well done at Home in their own Parishes. The Third is, for that the Book saith, a Cause of using Confirmation, is, That by Imposition of Hands and Prayer, the Children may receive Strength and Defence against all Temptations; whereas there is no Promise, that by the laying on of Hands upon Children any such Gift shall be given: And it maintaineth the Popish Distinction, that the Spirit of God is given at Baptism unto Remission of Sins, and in Confirmation unto Strength.  
Hear we now Mr. Hooker, in few, but weighty words, closing up his Nervous Discourse about Confirmation, with a particular Retort to all these Objections.  
(Thus much generally spoken, 
Eccles. Po●ic. l. 5. p. 263.  may serve for Answer to their Demands, that require us to tell them why there should be any such Confirmation in the Church, seeing we are not ignorant, how earnestly they have protested against it; and how directly (although untruly, for so they are content to acknowledge) it hath by some of them been said to be first brought in by the feigned Decretal Epistles of the Popes: Or why it should not utterly be abolished, seeing that no one Title thereof can be once found in the whole Scriptures, except the Epistle to the Hebrews be Scripture, ch. 6.2 etc.— And again, seeing, that how free soever it be now from abuse, if we look back to times past (which wise men do always more respect than the present) it hath been abused (as what good thing hath not?) and is found at length no such profitable Ceremony, as the whole silly Church of Christ for the space of these sixteen Hundred Years, hath, through want of Experience imagined. Last of all, seeing also, besides the Cruelty, which is showed towards poor Country People, who are fain sometimes to let the Blow stand still, and with incredible wearisome Toil of their feeble Bodies, to wander over Mountains, and through Woods, it may be now and then, little less than a whole half-score miles, for a Bishop's Blessing, which if it were needful, might as well be done at home in their own Parishes, rather than they to purchase it with so great Loss and intolerable pain. There are, they say, in Confirmation, besides this, three terrible Points.  
The First is laying on of Hands, with pretence that the same is done to the Example of the Apostles, which is not only as they suppose, a manifest untruth (For all the World doth know, that the Apostles did never after Baptism lay Hands on any: And therefore S. Luke who saith they did, Acts 8. and 19 was much deceived) but farther also, we thereby teach men to think Imposition of Hands a Sacrament; belike, because it is a Principle, engrafted by common Light of Nature, in the minds of men, that all things done by Apostolic Example, must needs be Sacraments. (And yet the word Sacrament too, is sometimes used by the Fathers in a very large Extent; and Bucer calls this a Sacramental Rite.  
The Second high point of Danger, is, that by tying Confirmation to the Bishop alone, there is great cause of Suspicion given to think, that Baptism is not so precious a thing as Confirmation: For will any man think that a Velvet Coat, is of no more price than a Linen Coif, knowing the one to be an Ordinary Garment, and the other an Ornament which only Sergeants at Law wear?  
Finally, to draw to an end of Perils, the last and the weightiest hazard, is, where the Book itself doth say, that Children, by Imposition of Hands, and Prayer, may receive strength against all Temptation: This Speech, as a Two-edged Sword, doth both ways dangerously wound: Partly, because it ascribeth Grace to Imposition of Hands, whereby we are able no more to assure ourselves in the warrant of any Promise from God, that his Heavenly Grace shall be given, than the Apostle was, that himself should obtain Grace, by the bowing of his Knees to God, Ephes. 3.14. And partly because by useing the very word Strength in this matter, a word so apt to spread Infection, we maintain, with Popish Evangelists (John 20.22. Acts 1.8.) an old forlorn Distinction of the Holy Ghost bestowed upon Christ's Apostles before his Ascension into Heaven, and augmented upon them afterwards; a Distinction of Grace infused into Christian Men by degrees, planted in them at first by Baptism, and after that, cherished, watered, and (be it spoken without Offence) strengthened, as by other virtuous Offices, which Piety and True Religion teacheth, even so by this very special Benediction, whereof we speak, the Rite or Ceremony of Confirmation.)  
And now, by way of Over-plus, I shall easily obtain pardon for translating to the use of my Countrymen these admirable Passages of the Reverend Dr. 
De Confirmat. Praef. §. 10. item c. 11. §. 6. subsec. 8.  Hammond.  
Undoubtedly were these things, as they are holily and wisely ordained in the Church of Christ, (either by the Apostles themselves, or after their Pattern, by Apostolical men, the Successors of their Chair and Power) so also piously, reverently, and constantly applied by Prelates, other Weapons of the Church's Warfare, being in their Place and Order called in for Help, as often as there is need; (that is to say, more particularly, and distinctly, if care were taken by the Rectors or Curates of all Parishes, to bring those who have been Baptised in their Infancy, and afterwards instructed in the Catechism (which is a plain Explication of the Baptismal Vow and Heads of Faith) to the Bishop, no less eminent for his Sanctity than Honour; and they admitted hereupon, by the Imposition of his Hand and Benediction, as also, by his Paternal Monition and Threatening, to a solemn Confirmation of the Profession and Abrenunciation made in their Names at Baptism; being upon these Terms only permitted to approach the Lord's Table; and to be driven from thence, bound by the Power of the Keys, and interdicted the Privileges of Disciples, as often as they are found in a Crime, or manifestly guilty of voluntary Transgression; and to be redeemed from this Shipwreck, by the Plank of genuine and solid Repentance only: If, I say we Christians were accustomed to serve and go forward in the Camp of Christ, by this severe, but not tetrical Law, fitted not so much for a vain and empty Pomp, as a solemn and select Fight with Wickedness and Vice) it can scarce be spoken or conceived, how plentiful and happy an Harvest might be expected from this Seedtime and Tillage; what Victory against the Flesh and Devil; what Trophies might be looked for from these Weapons of Apostolical Warfare, which are not fleshly and weak, but mighty through God, and able to destroy strong Holds. Whereas these Methods of our Christian Polity, having been now long despised, and either universally passing into Disuse, or framed only to an empty show of Piety, and degenerating into the mere shadow of External performance; or which is yet worse, being converted to Lucre and Avarice (as the Archbishop of Spalado complains) we may at this day, in vain, seek for the Church in the Church, the Servants of God in his Family, the Disciples of Christ among Christians; Nor find any thing pious and holy; but the Shadow and Name among the Candidates of Religion.)  
Yet once more, (By this solemn Rite, by this, neither exceeding, nor empty Pomp of Ceremonies, the Candidate of Divine Grace is admonished, meekly, sweetly, and constantly to bear the Gracious Yoke of the Gospel, taken from his Sureties Hands upon his own Shoulders: And also with a Solemn Confession in the open Congregation professeth with the Mouth his Faith (and Resolution) before God, Angels and Men; and is moreover made partaker of the most ardent Prayers of the Bishop; Presbyters, and whole Church: All which, whosoever can persuade himself or others, that they are like to be vain, and of no effect, he may, by the same Endeavour, mock at the most Holy Mysteries of Christian Religion, as Trifles, Figments, and an unprofitable Show or Appearance only.)  
I will end this Appendix, with this plain Description of Confirmation out of the Premises.  
(It is a Sacred and Apostolical Rite, of most Ancient Use in the Church of Christ, wherein the Bishop lays his Hand on Baptised Persons, come to Years of Discretion, and prae-instructed in the Principles of their Christianity: The Importance of which Performance, is, that the Parties Confirmed, do then publicly renew and ratify the solemn Vow and Promise made in their names at Baptism, taking the same upon themselves, and acknowledging themselves bound thereby; and the Bishop confirming, calls upon God, with the Congregation then present, for the additional Supplies of his Grace upon them; and in the Name of God, gives them his Paternal Benediction and Admonitions.  
The End of the Appendix.   

S. BARNABAS HIS EXHORTATION To those whom he Confirmed at Antioch.  
BEING A Practical Discourse to a Country Audience, to prepare them for their Bishop's CONFIRMATION.  Adhuc in saeculo sumus, adhuc in acie constituti: danda opera est, ut post haec initia ad incrementa quoque veniatur, & consummetur in vobis, quod jam rudimentis foelicibus esse coepistis. D. Cypr. epist. 7.  

St. Barnabas his Exhortation to those whom he Confirmed at Antioch.  Acts 11.23. 
Who, when he was come, and had seen the Grace of God, was glad, and exhorted them all, that with purpose of Heart they would cleave unto the Lord.  
BY the Dispersion of the Christian Church, upon the Persecution that arose about St. Stephen the Protomartyr, Divine Providence wonderfully brought about the Enlargement and Multiplying of it. In particular, while some of them were preaching the Lord Jesus at Antioch, The Hand of the Lord was with them, and a great number believed and turned unto the Lord, verse 21. And when Tidings of these things came unto the Elders of the Church, (the Metropolitical, or Mother-Church) which was at Jerusalem (as it follows, verse 22.) they sent forth Barnabas, one of their own Number, to help, assist, and confirm them in these good Beginnings. And how he demeaned himself among them, the Text acquaints us, Who when he was come, and had seen the Grace of God, was glad, and exhorted them all, that with purpose of Heart they would cleave unto the Lord.  
You see then the Occasion of the Words, and the Persons concerned in them. The Speaker, St. Barnabas the Apostle, A good man, and full of the Holy Ghost, and of Faith, as we have his Character, verse 24. And the Hearers, the Neophites, or young Converts at Antioch, unto whom he was sent from the Church at Jerusalem, to confirm them in their Christianity.  
And then you cannot but observe,  
1. How he was affected upon the joyful sight of their hopeful Beginning; And,  
2. How he endeavoured to strengthen and encourage them unto an answerable perseverance according to the same.  
First, How he was affected upon the very sight of their hopeful Beginnings, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who when he was come, and had seen the Grace of God, was glad— When he was come, and had seen the Grace of God—) The Grace of God, he means, in calling them by his Gospel, and adding them to his Church: The Grace of God, conspicuous in their believing, and turning unto the Lord; turning from Idols and Lusts to serve the Living and true God; This was that which affected our Apostle with great Joy, to behold so many partakers of the Word of God's Grace, and devoting themselves upon it to the Profession and Practice of Christianity: For otherwise, than in Profession and Practice, Grace is a thing invisible, and not to be seen by any.  
Now this is the longing and delight of all good Men, especially of the Faithful Ministers of Christ. Their Love to him, their Master, and their Love to Souls, the purchase of his Blood makes this sight pleasant and transporting to them. St. Paul therefore calls the Philippians His dearly beloved, his Joy and Crown, ch. 4.1. And tells the Collossians, that, though he was absent in Body, yet he was with them in Spirit, joying and beholding their Order, and the steadfastness of their Faith in Christ, ch. 2.5. And St. John writes unto the Elect Lady, That He rejoiced greatly, that he found her Children walking in the Truth, 2 Ep. verse 4. And to his Host Gaius, 3 Ep. verse 3, and 4. That he rejoiced greatly, when the Brethren came and testified of the Truth that was in him, and that he had no greater Joy, than to hear that his Children (meaning his Disciples and followers) walked in the Truth, that is, according to the Gospel, which is called both Grace and Truth— Here we may borrow the Psalmist's Exclamation, Ecce quam bonum, quam jucundum! Behold, how good, and how joyful a thing it is! Psal. 133. To see a Society of Regular Christians, combined together in the Bonds of Faith and Amity, and walking orderly in the Fear of God, and Love unto all men, but more especially each unto other; thus holding forth the Beauty of the word of Life in their Conversations, and maintaining the Unity of the Spirit in the Bond of Peace. How ravishing a Show this is!  
Erasmus, in his Preface before his Paraphrase on St. Matthew, having recommended unto Novices the solemn Renewal of their Baptismal Covenant by an open and public Profession thereof (which is the thing we do at Confirmation) adds upon it (Quam verò magnificum esset hoc Spectaculum, etc.) How magnificent and glorious a Spectacle would this be, to hear the Voice of so many Young ones dedicating themselves to Jesus Christ; of so many Beginners, engaging themselves by Oath of Fidelity to him, swearing into his Words, to believe and obey them, renouncing the World, which lieth all in Wickedness, abjuring and hissing in a manner at the Devil, with all his Pomps, and Pleasures, and Works. To see these new Christians, bearing the Sign of their Emperor, the Captain of their Salvation, on their Foreheads! To behold the goodly Company of these Canditates, coming up from the Holy Laver; and to hear the Voice of the Multitude of Adult Christians congratulating and wishing well to them—  
And, Oh that we had continual Matter and Occasion for such Divine Joy as this! And not rather of having our Souls grieved and vexed (with Righteous Lot's) by the graceless and wicked Behaviour of those among whom we live, 2 St. Pet. 2.7, 8. Or of Lamenting (with Holy David) because men keep not God's Laws, Paul 119.136. because of such, whom St. Paul speaks of to the Philippians, with Tears in his Eyes, ch. 3.18, 19 The Enemies of the Cross of Chris● whose End is Destruction, whose God is their Belly, whose Glory is their Shame, who mind Earthly things: May we all with Barnabas, see more of the Grace of God, in our People, that we also may rejoice and be glad in and for it!  
And now, that this Joy of his might be prolonged, he proceeds, Secondly, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to Exhort them all with purpose of Heart, to cleave unto the Lord; which is the principle thing I have my Eyes at present upon. He encouraged them to hold on as they had begun, to abide by their own Choice; and as they had received Christ Jesus the Lord, so to walk in him, 
Collos. 2.6.7.  rooted and built up, and established in the Faith, persevereingly, 
Perseverantèr adhaerere Domino Erasm. Annot. ex animo & liberâ voluntate) Id. propenso cord) Vatab. firmo proposito) Grot. non frididè, nec simulatè, sed sincero & ardenti study) Beza.  to adhere to that Lord and Religion which they had embraced; and this hearty, and with a free will; with a ready mind, with a firm and steady purpose; not coldly or feignedly, but with Sincerity, and Fervour of Endeavor; with Deliberation and Resolution of Heart; that is, as the Hebrews are wont to express it, with the whole Heart, or with all the Heart and Soul; and so the Syriac and Arabic Interpreters here phrase it. In a word, cordially and steadfastly to hold fast unto Christ.  
Three points I design, by God's Help, to speak briefly unto, in the handling of these words:  
1. What is included in the Duty itself here pressed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cleave unto the Lord.  
2, What farther in the manner of performance recommended, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with purpose of Heart. And then,  
3. What Arguments or Motives we may suppose the Apostle to have made use of to enforce this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Exhortation of his to them all That with purpose of Heart they would cleave unto the Lord. Of which now in Order.  
And First, of the General Expression of the Duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cleave unto the Lord. The Greek word signifies to abide by, or continue with, that is, to hold on and persevere the Disciples and Servants of that Lord Jesus, whom they are said before to have believed and turned unto.  
When we at first became Christians, we do, in the Sacred Language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come over unto Christ as his Proselytes, to believe what he saith, and learn what he teacheth, to observe and obey what he commands and enjoins; and and so doing by him, as our All-sufficient Sacrifice and Highpriest to be recommended to the Divine Acceptance, in the assured Hope of Pardon, Life and Happiness. And that we may thus come unto him, we must of necessity forsake and renounce all other contrary Lords and Masters, whom men are wont to choose and adhere unto, 
Contit. Apostol.  in Opposition to him, such as the Devil, the World and the Flesh. And therefore our Baptismal Vow gins with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 renun●iaveramus, 〈◊〉 haptizati sumus. D. Cyprian. Ep. 7. Cujus po●pis & deliciis jam tunc renunciavimus, cum mel●ore transgressu ad Deum venimus, id ●e Discip. & Hab. Virg.  or an Abrenunciation of the Enemy, Repentance, whereby we forsake Sin with its Abetters; whereby we renounce the Devil and all his Works, the Pomp's and Vanities of this wicked World, and all the Sinful Lusts of the Flesh. And then follows our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Agreement with Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Confession and Promise, whereby we engage ourselves to receive and profess all the Articles of Doctrine taught by him, and vow Obedience to all his holy Laws and Commands. Both together, make up that which St. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Answer of a good Conscience towards God, 1 St. Pet. 3.21. which he there represents as the Saving part of Baptism. Some render it the Stipulation of a good Conscience, consisting of a Question and agreeable Answer to it. E. gr. Q. 
See Dr. H. in Loc.  Dost thou forsake the Devil? A. I do. Q. Dost thou believe, etc. A. this I steadfastly believe. Q. Wilt thou keep God's Holy Will and Commandments, etc. A. I will— Others name it, The Address of a good Conscience unto God, enquiring of him as an Oracle to be guided by him, applying to him for Direction, and undertaking faithfully to observe and perform the same, ask with those Gospel Penitents, Lord, What wilt thou have me to do? Or good Master, What shall I do to inherit Eternal Life? With Resolutions of Obedience, to set about whatever he shall declare— Thus in our Conversion to Christianity, we disclaim all other Lords and Masters, as hath been said, and give up ourselves entirely unto Christ, to be instructed and ruled by him only, to believe whatsoever he teacheth us; to shun and avoid whatsoever he forbids us, to endeavour and practice whatsoever he commands us, and thus to decline and escape that Punishment which he threatens, and to expect and look for that Blessing and Reward which he promiseth. This is indeed to come over unto Christ, as his Disciples, Servants, Subjects and Dependants.  
And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abide by, to stay or continue with, or cleave unto him our Lord, is, as hath been intimated, to persevere and hold on in this Repentance, Faith, Obedience, and good hope, patiently to bring forth Fruits meet for Repentance, answerable to amendment of Life; not to fall off by Infidelity, or an evil Heart of Unbelief, in departing from the Living God, Hebr. 3.12. Not to relapse or apostatise by a course of Sin and Disobedience; but as we have devoted ourselves to his Faith, Fear and Service, so to persist in an undaunted Profession of that Faith, and walk before him in Holiness and Righteousness all our days, to live Godlily in Christ Jesus, or to have a Conversation becoming the Gospel, according to the Holy Warfare we have undertaken to fight manfully under our Blessed Saviour's Banner, as the good and faithful Soldiers of Jesus Christ; Laying aside every Weight, and the Sin which does so easily beset us; to run with Patience, the Race of Christian Virtues prescribed us, Heb. 12.1. Not to look or start back, but hold fast the Faith, and proceed in that good Course wherein we are engaged; showing the same Diligence to the full Assurance of the Hope to the End; that we be not slothful, but followers of them, who through Faith and Patience inherit the Promises, ch. 6.11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' To continue in the Grace of God, Acts 13.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To continue in his Goodness, Rom. 11.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' To continue in the Faith, Acts 14.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To hold fast the Profession of our Hope without wavering, Heb. 10.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ' To stand fast in the Lord, Phil. 4.3.  
This is now to cleave unto the Lord, not to leave or forsake him; not to departed, or turn away from him; not to quit our Standing in his Church; not to be ashamed of him and his words; not to renounce or deny him; not to pass over to the Enemy's Side, and take the contrary part, with Renegadoes and Rebels; but to be his constant and obedient Followers, persevering in our Christianity, against all Temptations and Discouragements. I will add no more about the Duty in General.  
Secondly, That which is most considerable in this place, is, the manner of performing it recommended to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with purpose of Heart, that is to say, more at large, with a personal, sincere, deliberate, free, firm, zealous and humble resolution of Soul.  
Give me leave to comment a little upon each of the Particulars.  
1. It must be a Personal Engagement (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) every one for himself; and accordingly, the Apostle here exhorts all to it. Needful it is to put you in mind of this, because there are many, who would gladly enough have the Privileges and Benefits of Religion, and yet are backward themselves to undertake the Duties of it. If they could be saved by what others do for them, by the Merits and good Works of others, or by such a Christ, as shall cover all their Sins and Neglects, with the Mantle of his perfect Righteousness, imputed to them as theirs, so as they may have nothing else to do, but boldly to rely upon him, and hope to be saved by him: This would please them; but they seem not willing to concern themselves at all, in any thing of Labour and Endeavour about it. Such as these now do miserably cheat and delude their own Souls: For we may as well expect to be happy by Proxy in another person, as to perform our Duty so in order unto Happiness. We must at last give an account ' every one for himself to God, Rom. 14.12. And then shall every one receive Sentence from him, according to what he hath done in the Flesh, whether good or evil; and so every one shall then have Praise from him, or bear his own Burden, 2 Cor. 5.10. & e. We must every one appear personally before the Great Tribunal of our Eternal Judge, and cannot answer for one another there. And in the mean while, we are obliged to work out our own Salvation by a Repentance, Faith, and Obedience of our own, Phil. 2.12. God now commandeth all men every where to repent, Acts 17.30. And the Just, saith the Prophet, shall live by his Faith, Heb. 2.4. Every man must believe and confess for himself: And therefore it is, that our Creed runs in the First Person singular, Credo, I believe. Every man must be fully persuaded in his own mind, Rom. 14.5. and have a Steadfastness of his own, as St. Peter intimates, 2 Ep. ch. 3.7. Beware, lest ye also, being led away with the Error of the Wicked, fall from your own Steadfastness. Christ must be Spiritually form in every one of us, that is, his Image, which is sometimes called the New man, must be drawn upon us. My little Children, saith St. Paul, of whom I travel in Birth again, until Christ be form within you. Gal. 4.19. And it is This Christ in us, which is Hope of Glory. We must every one be thus born again, and become new Creatures. The Blessed Jesus himself, once and again avers it to Nicodemus, Verily, verily, I say unto thee, except a man be born again (or from above, as the Margin reads it) he cannot see the Kingdom of God. And then he repeats it, Verily, verily, I say unto thee, except a man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God, St. John 3.3.5. The Indefinite Affirmation here reacheth every one, Except a man— What he saith to one in this case, is said to all; and what is spoken generally unto all, extendeth unto every Individual.  
We cannot be Christians without our own Consent: For how otherwise can we be espoused to Christ? 2. Cor. 5.19. And therefore Isaiah the Prophet speaks emphatically of Gospel-Converts, ch. 44.4, 5. One shall say, I am the Lord's, and another shall call himself by the Name of Jacob; and another shall subscribe with his Hands unto the Lord, and Surname himself by the name of Israel.  
True it is, while we were Infants, we were brought to Christ in the Arms of those, who then undertok for us; and such who cannot come otherwise, are welcomed by him, when so brought by their Friends, and devoted to him. Suffer the little Children (saith he) to come unto me, and forbidden them not; for of such is the Kingdom of God. And he took them in his Arms, put his Hands upon them, and blessed them. St. Mark 10. which words are excellently commented upon in our Office of Public Baptism. We allow therefore of the charible interposure of others, to transact in the Name of Infants for their Good and Benefit, who are not in capacity, to mind or do any thing themselves (Accommodat illis Ecclesia aliorum pedes, ut veniant, aliorum cor, 
Serm. 10. de verb. Apostol.  ut credant, aliorum linguam, ut confiteantur, as St. Augustine hath it) The Church lends them the Feet of others to come, and the Heart of others to believe, and the Tongue of others to confess— But then we do as plainly declare, that so soon as they are able, they must themselves own and acknowledge, stand to, and make good the Sacred Engagements, made by others for them and in their Names: that Repentance, whereby they are to forsake Sin; and that Faith, whereby they are steadfastly to believe the Promises of God, so as to become obedient to his Commands upon it: All this, which was vowed by their Sureties, in their Names, themselves, when they are come to Age, are bound to perform.  
And this is that, which every one among us, in his Catechism, is trained up to profess, that he doth verily believe himself so bound, and that, by God's Help, he will do accordingly: And so we solemnly affirm, with our own Mouths, at our Confirmation.  
We are upon no other Terms admitted to a State of Salvation in our Baptism, than this indispensable Obligation, so soon as we grow up, ourselves to ratify and make good, what was then undertaken and promised for us: And if there be any, who are afterwards unwilling to consent unto those Terms, or refuse to confirm the Sacred Vow, made in their Names, they are to know and consider, that they bar themselves of the saving Benefit of their Baptism, and do, in effect, proclaim, that were it now to be done, they would not be made Christians upon these Conditions: and yet they cannot be admitted upon any other.  
This I have thought convenient to warn and admonish you of in the First Place, that every one must engage for himself, so as to make Religion his own, so as to have a Repentance, and Faith, and Obedience, and Steadfastness of his own. The Purpose of the Heart is a Personal Act,  
2. It must be sincere and and honest. This I will give you a short Explication of in three Particulars.  
1. It must not be in Show and Appearance, or Formality only, but Cordial, and with the Heart. (That is one Derivation of the word Sincere, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God is not taken with the external Compliments of Devotion, when the Heart is not with him: but complains of their Hypocrisy, who draw near unto him with their Mouths, and honour him with their Lips, while their Hearts are far removed from him; and of such he testifies, that in vain they worship him, Isaiah 29.13. St. Mat. 15.8, 9 That of St. John is to be extended to our Love unto God, as well as to to our Neighbour, Let us not love in word, neither in Tongue only, but in Deed and in Truth, 1. Ep. 3.18.  
The Heart must be upright and simple (that is another Derivation, sine cerâ) without mixture of contrary Designs and Intentions; as when Herod pretended a desire to worship Christ, but meant to have killed him: or as Jezebel proclaimed a Fast in show of Justice; but intended the Murder of Innocent Naboth; or as when the Pharisees appeared devout in their Long Prayers and Fast, and charitable in their ; but their end was only to get a Name to themselves, have the Praise and Admiration of the Beholders, and cheat with the greater Colour, devouring Widows Houses; or as when Judas gave our Lord and Saviour a Kiss; but with a wicked purpose to betray him— We must be hearty and sincere in our Religion, not in show and pretence only (as the Prophet speaks of some, Isai. 2.20.42.20. and the Psalmist of others, Psal. 78.34, 36, 37. Dissembling in their Hearts, and lying with their Tongues) but in Truth and Reality; not to carry on sinister and unworthy Designs, under that Mask and Vizard, but with Integrity of Soul, and Uprightness of Intention. And then,  
3. This sincere Honesty will discover itself by the Equality and Universality of our Faith and Obedience; not picking and choosing what points we like best to approve of, or what Commandments we can reconcile to the Interest of our Lusts and Humours; but embracing all God's Declarations with the same readiness of Faith, because He hath spoken them, and all his Commands, with the same Observance, because he enjoins them. This is that which the Scripture calls Perfection; as St. Chrysostom well notes on Genes. 
Hom. 23. in Gen.  6. Noah was a just man, and perfect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Then shall I not be ashamed (saith Holy David) when I have Respect unto all thy Commandments, Psalms, 119.6. I will have respect unto thy Statutes continually, verse 117. I esteem all thy Precepts concerning all things to be right; and I hate every false way, ver. 128. And thus it is said of Zacharias and Elizabeth, They are both righteous before God, walking in all the Commandments and Ordinances of the Lord, blameless, St. Luke 1.6. And so it must needs be: For if that be the reason of our Faith, because God declares the matter unto us, we must of necessity, on the same Account, believe every thing so declared: And if that be the Reason of our Obedience, because God commands the thing, we must upon the same account obey whatsoever is commanded: And for us to renounce any one Article, or live in the open Breach and Violation of any known Command, is, by way of just Interpretation, to renounce and disobey them all, while we oppose that Authority, and Formal Reason of Faith and Obedience, which runs through them all alike. And so St. James plainly tells us, ch. 2.10, 11. Whosoever shall keep the whole Law, and yet offend in one point (wilfully, and upon Choice offend in one point) is guilty of all. For he that said (or that Law which said) Do not commit Adultery, said also, Do not kill. Now, if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law.— If we are only for This and that Article of Faith, or for this and that Command, it is manifest, that we please ourselves only, and do our own Will; but if we therefore believe any one point, because God hath declared it; or perform any one Duty, because God hath enjoined it: The very same Respect and Reason will enforce upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Universality in our Faith and Obedience: And we cannot be sincere without this. We trust (saith the Apostle) that we have a good Conscience in all things willing to live honestly, Heb. 13.18. We have no good Conscience at all, if we are not in all things willing to live honestly. We are no upright Christians, if we are not thus truly Catholic.  
Our purpose of Heart then must be sincere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, St. Jam. 3.17. 〈…〉.  as hath been said, in opposition unto Simulation and Hypocrisy, Compliment and Formality, Defect and Partiality in our Faith and Obedience; the purpose of a good and honest Heart, as 'tis called in the Parable, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Luke 8.15.  
3. It must be understanding and deliberate in opposition to ignorance and rashness.  
There are many persons, (who yet would be thought to renounce Popery) for an implicit Faith in the General, and a blind Obedience in the Lump, without studying or considering the particular Doctrines to be believed, or the particular Laws to be obeyed. There are many well enough reconciled and brought to this, to disown and renounce Sin in the General, while God knows, there is hardly any particular Sin, which they are not ready to close with upon the First Temptation to it. And so in like manner, there are many that will, Hand over Head, as we say, engage to the Christians (as men customarily embrace the Religion of their Country or Education) never considering what it may cost them to make good this Engagement in its particulars: And for want of this it is, that afterwards they fall away. We on the other side, are called upon not to be unwise, but understand what the Will of our Lord is, Ephes. 5.17. And our Blessed Saviour requires the Multitude that flocked after him, to bethink themselves, how much was expected of those who would be altogether Christians, and owned by him among his genuine Disciples. There went out Multitudes with him, saith the Text, St. Luke 14.25. etc. and he turned, and said unto them, if any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters; yea, and his own Life also; (if he hate not all these in comparison of me; or if he love not me above all these, so as upon occasion, for my sake to leave and quit all these, St. Matth. 10.37. ' he cannot be my Disciple. Thus much he earnestly recommends to their serious Consideration at the very first setting out (ne magis feriant improvisa tela; 
Grot. in loc.  atque itâ, quod quis aggressus est temerè, magno suo malo deserat, factus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that they might not be surprised with Difficulties, never before dreamed of by them, and so basely revolt from their profession after some plauss●ble, but rash Beginnings. To this purpose he gives them a double Similitude from what was usual in other matters among those of ordinary Prudence and Wisdom in the World, ver. 28. etc. For which of you, intending to build a Tower, sitteth not down first, and and counteth the Cost, whether he have sufficient to finish it? Lest happily, after that he hath laid the Foundation, and is not able to finish it all that behold it, begin to mock him, saying, This man began to build, and was not able to finish; or what King, going to make War against another King, sitteth not down first and consulteth, whether he be able with ten thousand, to meet him that cometh against him with twenty thousand; or else, while the other is yet a great way off, he sendeth an Embassage, and desireth Conditions of Peace?— Thus (saith he) in effect, should you ponder well beforehand, what the business is which you undertake when you become Christians, what Costs and Charges, what Pains and Labours you thereby oblige yourselves unto; that you may enter on that Profession understandingly, and with a Prospect of the worst that may afterwards befall you in or for it; that so you may go through with your Building, and finish your Warfare. In the close of all, therefore he adds, that he might bring the matter to its due Issue, verse 33. So likewise, whosoever he be of you, that forsaketh not all that he hath, (that is, who sets not forth with this Disposition of Soul, to quit all rather than my Faith and Service) he cannot be my Disciple.  
Our Resolves you see in Religion, must not be blind and rash, but rational and deliberate, upon a prae-consideration, both of the particulars of our Christianity (what it engageth us to believe, profess and do] and of the several Hazards which it may expose us to. I have chosen the way of truth, saith the Psalmist, thy Judgements have I laid before me, Psal. 119.30. That is the right method certainly to a good and durable Choice, first, to lay God's Judgements as distinctly as may be before our View (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, panis propositionis, or Shewbread placed on the Table under the Law) with the Consequences attending the Observance of them, that we may say, whatever ensues or falls out, Omnia praecepi atque animo mecum ante peregi, All this I was well enough ware of, when I first undertook my Religion.  
Those that hear the Gospel preached, and understand it not, are resembled by our Blessed Saviour to the Highway ground, where the Seed is wholly lost; and those who do not consider and deliberate upon it within themselves to the Stony Ground, where the Seed takes not any deep and kindly Rooting, or hath not much Earth (or Mould) to cover it; and therefore, howsoever, for the present, it may be received with Joy, yet it dureth for a while only: For when Tribulation and Persecution ariseth because of the Word, by and by (saith he) these are offended, S. Matth. 13.  
4. This Consideration and Deliberation, I have been speaking of, must not rest there, but conclude in a free, firm, and zealous Resolution; where we have four points more to meditate a while upon.  
1. It must come up to a Resolution, that is, the actual Determination of the Mind and Choice, according to that of the Psalmist, I have applied, or inclined my Heart to fulfil thy Statutes always, even to the End, Psal. 119.112. And again, elsewhere, My Heart is fixed, O God, my heart is fixed, Psal. 57.8.— Who is this that engaged his Heart to approach unto me, saith the Lord? Jer. 30.21. We must not always be considering and deliberating; but bring the Matter to some Period and Issue within ourselves; and that, not only as to some faint Wishes and Velleities, but Purposes and Resolutions of cleaving unto God: Such as David often expresseth, I said, I will take heed to my ways, I will keep my Mouth as with a Bridle, Psal. 39.1. I have said, that I will keep thy Words, Ps. 119.57. I have purposed, that my Mouth shall not transgress, Ps. 17.3. etc. How long halt ye between two Opinions, saith the Prophet? If God be God, follow him, 1 Kings 17. that is, resolve and conclude upon it, as you have all reason to do, to serve him only.  
2. This Resolution must be free and voluntary, not as upon Constraint, or of Necessity, or a forced Put; not as a Burden imposed; but, as hath been said, a matter of Choice; and that upon maturest Thoughts about it, the cheerful Offering of a willing mind. Such is that Service which is most acceptable unto God: He loves a cheerful Gier, and a cheerful Servant, 2 Cor. 7.11, 12.— 9, 6, 7. He delights in none but Volunteers, a willing People, Ps. 110.3. Such as esteem not his Commands grievous, 1 St. John 5.3. Such as do not only take Sanctuary in Religion, to avoid the Hand of the Avenger, or embrace Piety and Virtue, merely to escape Wrath and Misery, Hell and Damnation; but from an Inward Satisfaction and Complacence in the Truth, and Goodness, and Excellency of them. Thus we found it in the Psalmist, I have chosen the way of Truth, etc. And thus Joshua deals with the Israelites, ch. 24.14, 15. Fear the Lord (saith he) and serve him in Sincerity and Truth (cleave unto him, and that out of Love, as he had said before) and put away the Gods which your Fathers served (that is, all manner of Idols) and if it seem evil unto you to serve the Lord (upon these Terms) choose you this day whom you will serve— But, whatever you choose, I for my part have chosen and resolved already. As for me and my House we will serve the Lord. Whereupon the People, provoked unto Emulation, answer also for themselves, ver. 16. etc. God forbidden that we should forsake the Lord our God, he it is that bought us and our Fathers out of the Land of Egypt, from the House of Bondage, and which did those Great Signs in our Sight, and preserved us in all the way wherein we went, and went among all the People, through whom we passed; and the Lord drove out before us all the People, even the Amorites which dwell in the Land: Therefore will we also serve the Lord, for he is our God,— q. d. He is the God of our Lives, and of all our Mercies; who hath wrought all the Miracles we have beheld; rescued us out of cruel Servitude; and kept us in all the way of our Travails; delivered us from most formidable Enemies. Thus hath he many ways, from time to time, obliged us to himself; and therefore, as in all Gratitude we are bound, we are resolved also to serve him— Well, but Joshua is yet concerned, lest they should not be so advised and thoughtful in this Resolution as it became them in such a Business of Importance to be; and therefore wills them again to deliberate with themselves about it, what they must engage on, if they would in good earnest serve him; how they must renounce all other Masters, and abandon all their Sins and Lusts; or otherwise he would accept of no Service from them. So it follows, verse 19 etc. ' And Joshua said unto the People, ye cannot serve the Lord, for he is an Holy God, he is a jealous God; he will not forgive your Transgressions, nor your Sins. If ye forsake the Lord, and serve strange Gods, than he will turn, and do you hurt, and consume you, after he hath done you good— That is, you cannot serve the Lord to any purpose, unless you amend your Lives and Manners, etc. Now upon this the People again declare their Intentions: Nay, but we will serve the Lord. And Joshua once and again admonishes them still to the same effect, and they as often consent to his proposal, Ye are witnesses against yourselves, saith he at last, that ye have chosen you the Lord to serve him. And they said Amen to it. We are Witnesses— Now therefore, saith he, put away the strange Gods which are among you, and incline your Heart unto the Lord God of Israel, that is, make good your own Choice in cleaving unto him. And the People said unto Joshua, The Lord our God will we serve, and his Voice will we obey.  
3. This purpose of Heart must be fised, firm and stable; for that indeed is properly Resolution, obstinatio quaedam animi, a Religious Obstinacy of Mind (if I may so speak) so as no longer to be wavering and uncertain, carried to and fro with every Wind; not apt to receive contrary Impressions, or be diverted and turned aside, either by Promises or Menaces from what is resolved on. The Psalmist utters it in these words I have sworn, and am steadfastly purposed to keep thy Righteous Judgements, Psal. 119. And elsewhere, in a particular Case, Lord remember David,— how he swore unto the Lord, and vowed unto the Mighty God of Jacob, Psal. 132. that is, bound his Soul with the strictest Bond hereunto— The like Inflexibility we may observe, upon Trial, 
Numb. 30.2.  in the Three Famous Confessors, and that before a Flaming Furnace, threatening of them; they declare peremptorily, that whatever come of it, they will not serve any Idol, or fall down to the Golden Image, Dan. 3. Our God, say they, is able to deliver us from the burning Fiery Furnace, and he will deliver us out of thy Hand, O King— but if not (be that as it will) be it known unto thee, O King, that we will not serve thy Gods, nor worship thy Golden Image, which thou hast set up— Another remarkable Story we have of St. Paul, Acts 21, 12, 13, 14. Where neither the greatest of Dangers, nor yet the Tears and Solicitations of his Friends are able to move or dissuade him from his Holy purpose. What mean ye to weep, and to break mine Heart, saith he? For I am ready not to be bound only, but also to die at Jerusalem, for the Name of the Lord Jesus 〈◊〉 A Resolution, when it comes to this degree of Firmitude, when it ariseth to the height of a Sacred Oath and Vow, an Obligation of ourselves to God by solemn Promise and Covenant, a sure and sealed Covenant (as it is Nehem. 9.38,) is of mighty Power and Effect in Religion. For so we find it in all other matters, when men are resolutely wicked, perverse and obstinate in any course, as the Horse rushing into the Battle, Their Hearts fully set in them to do evil, Eccles. 8.11. Say or do what you will, there is no stopping or turning of them. The same Fixation we should labour after in our Pious Resolutions, until we bring ourselves unto an almost unalterable Resolution and Temper (Donec bona mens sit, 
Ep. 16.  quod bona voluntas est; & habitus fiat, quod est impetus, as Seneca hath it.)  
And if it be thus in any good measure with us, there is no question but that,  
4. We shall be zealous and affectionate also in these our deliberate, free, and firm Resolutions: For our whole Heart will be engaged in them; and all Indifferency, Coldness and Lukewarmness, ariseth from nothing but the Division of the Heart, among divers and contrary Objects, (pluribus intentus minor est ad singula—) Thus we are to be fervent in Spirit serving the Lord, Rom. 12. And this Zeal will show itself, especially▪ in breaking through all manner of Impediments, Oppositions, Letts and Hindrances, in the way of our Bounden Duty. Nothing will be able to stand against, or resist the Powerful Flames of it. But if we are neither Cold nor Hot in our Religion, God, as he threateneth the Laodicean Church, will spew us out of his Mouth. Be zealous therefore (saith he) and repent, Revel. 3. (Qui susceptus es quasi intra Os Dei per fidei agnitionem, 
Salvian. de Gub. l. 4.  projicieris per Teporem) as the Devout Father glosseth upon it.  
5. And Lastly, to prevent Miscarriage in all this, it will be requisite that we add Humility of Soul unto the rest; whereby I mean a deep Sense of our own Weakness and Infirmity, as of ourselves, and the necessity we stand in continually of Divine Aid and Help, which will prompt us to a constant dependence upon God, and calling on him for his Grace, and Watchfulness over ourselves in the time of Temptation, lest we be worsted and overcome, lest we should start aside like a broken Bow, and fail of performing our Holy Promises unto God. We must beware of leaning to our own Understandings, and presuming upon our own Strength. Let him that thinketh that he standeth, take heed lest he fall, 1 Cor. 10.12. God is to be duly acknowledged by us in all our ways; and our Hearts and Souls are to be at all times lift up towards him for his Succour and Blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seasonable Recruits in the time of need, Heb. 4.13.—  
Who was more confident and presumptuous of himself than St. Peter? Though all men shall be offended because of thee, yet will I never be offended (saith he) St. Matth. 26. Yea, and after that our Blessed Saviour had given him a Check, and foretold his Fall more particularly, Verily I say unto thee, that this Night, before the Cock crow, thou shalt deny me thrice. Nevertheless, he repeats it with a fresh degree of Earnestness and Vehemency. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ' Though I should die with thee, 
S. Mark 14.31.  yet will I not deny thee: And so it seems, after his Example promised all the Disciples— But we know the sad Consequence, how, When the Shepherd was smitten, the Sheep were all scattered, they all forsook him: And this over-confident Apostle, even with a Curse and Oath, renounceth his Master. A fair warning to us all, to lay to Heart and put in practice the excellent Advice which our Blessed Saviour a little before gave them. Watch and pray that ye enter not into Temptation; and to pray daily, as he hath taught us, Led us not into Temptation, but deliver us from Evil.  
And thus now we have the particulars comprised in the Text, what St. Barnabas exhorted them all unto, both for the matter of the Duty, and for the manner of Performance ' with purpose of Heart to cleave unto the Lord, that is, as you have heard, with a personal, sincere, deliberate, free, firm, zealous, and yet humble Resolution of Soul, to hold fast, and persevere in their Christianity.  
It remains only in the Third place, that I point you to some of those General Motives and Arguments, which we may presume, this Good Man, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as his name is interpreted, Acts 4.36.) made use of in pressing of his Exhortation upon them all; which I hope you will every one apply to yourselves, whilst I shall little more than name the particulars.  
1. Then we may suppose, that he set before them the absolute necessity of this Christian perseverance from the very Obligation and Vow of their first Admission and Entrance upon that Holy Profession—. And that he suggested unto them, that all their good Beginnings would be lost and in vain, unless they were thus followed on, and pursued by them— That if they drew back, it would be unto Perdition; and no Salvation of their Souls was to be hoped for, unless they believed unto the end; no Crown, but to him that overcometh— Nay, if they Apostatised and Revolted, the later End would be worse with them than the Beginning, and their Condemnation the more sad and heavy; so that it had been better for them never to have known and owned the way of Truth and Righteousness, than afterwards unworthily to relinquish and forsake it.  
2. We may suppose, he set before them the well grounded Divinity, and surpassing Excellency of that Religion, which they had now embraced, far above all others— together, with the most reasonable Service therein required and called for, which is most suitable to, and perfective of our Humane Nature, considered both in every Individual, and as it is embodied in the respective Societies of Men.  
3. We may suppose, he represented to them the Goodness, and obligingness of that Lord and Master to whom they had devoted themselves— How well he had deserved of them— what transcendent and unparallelled Love he had showed to them, in giving himself to and for them, and redeeming of them with his most precious Blood— And how ready he was still at all times to stand by them for their Help and Assistance in whatsoever he should call them to.  
4. It is not unlikely, but he might bring into their View the great Cloud of Witnesses encompassing of them round about: The many good Examples and Precedents, both under the Old and New Testament, whom they were herein to follow— And then  
Lastly, We may be sure he put them in mind of the exceeding and incomparable Recompense of Reward, which would be certainly theirs, if by patiented Continuance in well-doing they looked and waited for it— A Reward of Eternal Life and Happiness and Glory, wherewith neither the good, nor the evil things of this World, which are but for a moment, are worthy to be weighed— Concluding to a like purpose, as we find St. Paul, his Brother and Companion in that Work, doth to the Corinthians, 1 Cor. 15. ult. And I cannot conclude better than so. Therefore, my Beloved Brethren, be ye steadfast, unmoveable, always abounding in the Work of the Lord; forasmuch as you know that your Labour is not in vain in the Lord.  
Lord of all Power and Might, who art the Author and Giver of all good things, grafted in our Hearts the Love of thy Name; Increase in us true Religion, nourish us with all Goodness; and of thy great Mercy keep us in the same, through Jesus Christ our Lord. Amen.  
Lord, we beseech thee, grant thy People Grace to withstand the Temptations of the World, the Flesh, and the Devil; and with pure Hearts and Minds, to follow thee, the only God, through Jesus Christ our Lord. Amen.  
O God, Forasmuch as without thee we are notable to please thee, mercifully grant, that thy Holy Spirit may in all things direct and rule our Hearts, through Jesus Christ our Lord. Amen.  
O God, who knowest us to be set in the midst of so many and great Dangers, that by reason of the Frailty of our Nature, we cannot always stand upright; grant to us such Strength and Protection, as may support us in all Dangers, and carry us through all Temptations, through Jesus Christ, our Lord. Amen.  
O God, who hast prepared for them that love thee, such good things as pass man's Understanding; pour into our Hearts such Love towards thee, that we, loving thee above all things, may obtain thy Promises, which exceed all that we can desire, through Jesus Christ our Lord. Amen.  
THE END.   

A TABLE OF THE CHIEF CONTENTS.  

OF the Scope and Sense of Hebr. 6.2. page. 1.  
Our Church-Catechism most agreeable to the Apostolical p. 5.  
Of the Names whereby Confirmation is known and called, viz. 

Imposition, or laying on of Hands 7.  
Perfection 8.  
Chrism, or Unction 9  
Consigning, or Sealing 10.  
Confirmation 11.  
Obligation 12.    
2 Tim. 2.19. Well accommodated by Dr. Hammond to this matter ibid.  
Most of the precedent Names found in 2 Cor. 1.21, 22. 14.  
Other Scripture Patterns and Grounds for it ib.  
Figured out, and pointed to us in the visible Descent of the Holy Spirit. 1. On our Blessed Saviour in the Form of a Dove, St. Matthew 3. ib.  
2. On the Apostles afterwards at Pentecost Acts 2. ibid.  
Recommended by Christ himself, St. John 3.5. as Bishop Tailor with St. Cyprian expounded that Text 15.  
Undoubtedly practised by the Apostles, St. Peter and John Confirming the Samaritans, Baptised by Philip the Deacon, Acts 8. St. Paul the Ephesians, Acts 19 16.  
These Instances so understood and appealed unto by St. Cyprian 17. 

St. Augustin 19  
St. Hierom ibid.    
As will as by the Church of England 20.  
Some other Scripture Instances glanced at, Acts 11.14, 15. Chapters 21.  
This Apostolical Practice both a Light unto, and farther Illustrated, by Hebr. 6.2. expounded accordingly by the Ancient Father's ib.  
The Additional Authority of the Council of Eliberis and Tertullian 22.  
The same allowed by the Generality of Modern Expositors also ibid. 

Calvinists, as Calvin 23  
Beza 25.  
Piscator 26.  
Doctores Lugdun. 27.  
Lutherans, Chemnitius 28.  
Waldenses- Confess & Apolog. 30.  
Bohemian Brethren, Comenius. Ratio Discipline. etc. 32    
With some of Name among ourselves, 

Mr. Hanmer, and Mr. Baxter 34.  
Dr. William Gouge ib.  
Assembls. Annotations 35.    
Of the Ceremony of Imposition of Hands 37.  
Mr. Calvin 's Idle Question about it answered from his more calm and considering self 39  
The Blessing of Ministers under the Gospel, no less Authoritative and Prolifique than under the Law 41  
Of the peculiar Minister of Confirmation, the Bishop, whence it is called Bishopping 42.  
So in the first Patterns, and so confessedly, in the Usage of the Ancient Church ib.  
Mr. Bucer 's Reason for it ib.  
Their uncharitable Rashness condemned, who impute it to the Bishop's Pride 44.  
What Supplemental Provision seemeth desirable upon some Necessity's ibid.  
Of the Qualification of Persons to be confirmed, viz. Baptism and Prae-instruction in the Church-Catechism at Years of Discretion 45.  
The Preface read to that purpose at Confirmation 46.  
The Question then also put by the Bishop, and answered by all the Candidates 47.  
Aquinas and Contarenus of another mind; but disliked by the later Romanists themselves 48.  
The Benefit of this Sacred Right depends much upon a competent Growth of Age and Understanding ibid.  
No prejudice by deferring it till then, by our Church's Declaration. ibid.  
A serious Exhortation to all that come on this Errand 49.  
Of the great Importance and usefulness of this whole Transaction, in five particulars 50.  
Melchiades his Epistle to the Bishops of Spain in Vindication of it 54.  
The same more largely from Eusebius Emissenus, or Eucherius Lugdun. Homily on Pentecost 55.  
A Summary of the Graces and Blessings consequent out of Bishop Taylor 56.  
A Concluding Admonition to all persons concerned, not to disgrace so well grounded Principles, by an unsuitable Practice, enforced from Mr. Hooker 58.  
Dr. Jackson, Dr. Hammond, and Dr. Henchman 59   

Contents of the Appendix.  
T C's Objections against Confirmation 61.  
Mr. Hooker's Answer to the same 62.  
A Translation of some admirable Passages out of Dr. Hammond, De Confirmatione 65.  
An useful Description of Confirmation from all the Premises 68   

Contents of the Sermon Annexed.  
Of the First Plantation of the Church of Antioch 72.  
St. Barnabas sent thither from Jerusalem, to Confirm. ibid.  
How he was affected with Joy at the sight of their hopeful Beginnings 73.  
How he endeavoured to encourage and hearten them to an answerable Perseverance ibid.  
Of coming and cleaving unto Christ in the Scripture Sense 76.  
Of that purpose of Heart wherewith it is to be done 82.  
Including a 

Personal Resolution of Soul. ibid.  
Sincere Resolution of Soul. 87.  
Deliberate Resolution of Soul. 90.  
Free Resolution of Soul. 95.  
Firm Resolution of Soul. 98.  
Zealo us Resolution of soul. 100  
Humble Resolution of Soul. 101.    
General Motive and Exhortations to enforce this Exhortation. 103.   
FINIS.