Mr. Prowde's Confirmation-Sermon, Preached at BRIDGEWATER, July 16. 1693.   

IMPRIMATUR.  
LAMBETH, Nou. 17. 1693. Ra. Barker.   

A SERMON Preached in the Parish-Church of Bridgewater, July 16. 1693. Before the Right Reverend Father in God, RICHARD, Lord Bishop of Bath and Wells, AT A CONFIRMATION.  
By FRAN. PROUD, M. A. Vicar of Woollavington in Somersetshire.  
LONDON, Printed by J. H. for W. Rogers, over against S. Dunstan's-Church in Fleetstreet, 1694.   

TO THE Right Reverend Father in God, RICHARD, LORD BISHOP of Bath and Wells.  
May it please your Lordship,  
THE ensuing Discourse, being solely the Product of your Lordship's Command, seems naturally to fly to you for Patronage. I am very sensible it must meet with a great deal of that Goodness of Soul, and pious Inclination, which belongs to your Lordship, to render it acceptable: But the Deference I own your Injunction, for having it made public, encourages me to hope it may occasion some good Thoughts and Endeavours in the World: Which that it may, I hearty beg of God, and humbly subscribe myself,  
Your LORDSHIP's, Most Obedient Servant, Fran. Proud.   
ACTS VIII. 17. 
Then Laid they their Hands on them, and they received the Holy Ghost.  
THAT result of the wise Solomon's maturer thoughts, He that increaseth knowledge, increaseth sorrow, is not more sadly experimented, than while we contemplate the religious strifes which are so eagerly maintained in the Christian World. And among all the perplexing Controversies of this unhappy nature, that about the Doctrine, which this Text of Scripture presents to our consideration, is not the least. 'Tis strange, even to prodigy, to consider, that after the Office of Confirmation is so plainly delivered, and recommended in the Holy Scriptures; so religiously observed in the best and purest times of Christianity; so generally owned in the main, as to its nature and obligation, even by the most considerable Parties now among us, should, after all, seem neglected and despised. What can be the occasion of this melancholy scene of things? And whence must the contradiction between the evident grounds of this belief and practice derive? Indeed, what other reason can be given of it, but that the truly Primitive Spirit of Piety and Unity, with which the Holy Jesus, by visiting these lower regions, blessed the world, is, for want of entertainment here, fled to Heaven. The Great and Incomprehensible God has no dependence upon us; all his favours are free, and in strictness of sense, unmerited by us. The methods of our happiness, though they are agreeable to our natures, and highly worthy our rational choice, yet they are assigned us by God, and if we will be happy, we must make our selves so, as God has appointed. If through carelessness, or obstinacy, we take wrong methods; and refuse, or oppose those which God has ordained, we then grieve and contradict his Holy Spirit, and unnaturally bring on our present and eternal ruin. Our compassionate Saviour, at his departure hence, promised us the comfortable assistance of the Holy Ghost, to the end of the World: And how the divine efflux shall be communicated, he himself, and the Penmen of the New Testament, both by their precepts and examples have so plainly taught us, that in short, nothing but our own perverseness can undo us. Particularly, in the words of my Text, according to the generality of the most learned and happy Interpreters of Sacred Writ, we have presented to our thoughts, one of the admirable ways, or means, whereby the divine wisdom has thought fit to convey both the outward, to wit, the extraordinary, and miraculous; and the inward, to wit, the saving and lasting gifts of the Holy Spirit. In short, if we consider the Context, it makes it clear beyond denial, that by Laying on of Hands, joined with Prayer, and receiving the Holy Ghost, we are to understand the doctrine and effect of Confirmation. For those Prayers which we read were made by the Apostles, Peter and John, vers. 15. did so soon attend the Conversion and Baptism of the Christians at Samaria, that it must signify Confirmation. When the Apostles which were at Jerusalem (says the Text) heard that Samaria had received the word of God, and were baptised by Philip, they sent unto them Peter and John, vers. 14. which exactly agrees with this doctrine and usage; being an act, which we find Primitively reserved to the Rulers of the Church, and not allowed to inferior Officers, such as Philip the Deacon mentioned in this Chapter, 
Annotations on, Acts 8. vers. 17.  though he was endowed with the miraculous gifts of the Holy Ghost. According to this notion Dr. Hammond observes, that Bishops are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctors, as that signifies the farther instructing them to whom the Gospel hath been formerly preached; and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching from teaching. And in Confirmation it certainly was, that in these first times of the Gospel, both the saving, and miraculous gifts of the Holy Spirit used to be conferred. But besides this, 'tis farther probable, that the Faith being planted at Samaria by Philip, and the Apostles coming thither to Confirm, and not staying there, 
Acts 8. v. 25. Acts 14. v. 23. Tit. 1. v. 5. Epist. 1. ad Corin.  but returning to Jerusalem, they did, at their being there, ordain Elders, or Bishops, in their several Cities; as we find Paul and Barnabas did, and as we read Titus did also in Crete. This, says Clemens Romanus, the Apostles did in their journeyings, when they went out preaching the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Preaching through Regions, and Cities, they constituted their First-fruits, Bishops and Deacons, of those that should afterwards believe. And thus, before this time, they had constituted James, the Brother of our Lord, Bishop at Jerusalem, in the first year after Christ's Ascension: From whence it is not reasonable to believe, that the Apostles, Peter and John, should come down to Samaria, where the Gospel had been so universally received, and not also ordain some Governors over them before they returned. In short, therefore, by Laying on of Hands, joined with Prayer, and receiving the Holy Ghost, mentioned in my Text, both according to the Context, and general suffrage of Expositors, we are to understand Confirmation, and Ordination; the Holy Ghost, by the Apostle's ministry, coming on all the sincere believers, and endowing them with the internal, saving and lasting gifts of the Holy Spirit, and some of them with external and miraculous powers. And the Apostles also, by Laying on their Hands on some signalised persons, Ordained them Bishops, and Deacons, in several Cities; the Power of doing which belonged only to the Apostles to exercise, and was not Philip's business, though he had power to preach, and baptise; nay though himself was endowed with miraculous gifts. Now these things premised, in accounting for my Text, and in reference to the present occasion, I shall pursue this following method.  
1. I shall endeavour to give a true, and distinct Account, of the Doctrine of Confirmation, observing whence it derived, how it obtained, and has been practised in the Church.  
2. I shall briefly observe the qualification of the Person, to whom originally the Administration of it seems to have been assigned.  
3. I shall answer some Objections, which are brought against it. And,  
4. and Lastly, by way of Application, I shall propound some Considerations, evincing the Reasonableness, Divine Excellency, and Necessity of its Practice.  
To begin with the First of these Particulars; to wit, to present a true, and distinct Account of the Doctrine of Confirmation, observing whence it derived, how it obtained, and has been practised in the Church. The learned Grotius tells us, 
Grot. Annot. Cap. 6. Paul. ad Hebr. v. 2.  that Imposition of Hands, joined with Prayer, was peculiarly used in the Primitive Christian Church, in these five following Cases. Baptizatis ad obtinendam vim confirmantem spiritus sancti; ordinatis ad Presbyterium; post peccata reconciliatis; Corpore infirmis; imò & novis conjugibus benedictionem ab Ecclesiâ postulantibus; i. e. To those who have been baptised, in order to obtain the confirming Influence of the holy Spirit; in ordination; to the Penitent; in cases of sickness; and to the newly married: And most of these, if not all (as he hints) deriving from Hebrew Customs; and to this purpose, we find it recorded in these following parts of Divine Writ: Gen. 48. Vers. 14, 15, and 16. And Israel stretched out his right hand, and laid it on Ephraim's head, who was the younger; and his left hand upon Manasses' head; guiding his hands wittingly, for Manasses was the first born. And he blessed Joseph, and said, God before whom my Fathers, Abraham, and Isaac, did walk; the God that fed me all my life long, bless the Lads. Here we find the Laying on of the Hand joined with Prayer, used to confer Divine Grace. Thus we likewise find it practised, Numb. 6. vers. 27. being an Account of that sacred Form of Blessing, wherewith, God himself taught Aaron, and his Sons, to bless the Children of Israel. Our English Translation reads it, They shall put my name upon the Children of Israel, and I will bless them. Junius and Tremellius paraphrase the words: Et imponentes manus filiis Israelis, invocabunt nomen meum, & ego benedicam eyes: Putting their Hands on the Children of Israel, they shall pray to me for them, and I will bless them. And in their Notes on this Text of Scripture, they add farther, in these words; duobus signis testatum facient Populo meo gratiam meam, etc. By these two Signs, Calling on my Name, and the solemn Laying on of their own Hands, they shall assure my People of that Grace, which I, according to my Promise, will bestow upon them. And this Grace, or the Effect of this Blessing, as the Learned Dr. Patrick observes, 
Dr. Pa●● Aqua g●●talis.  from some of the Jewish Rabbins, used to be called the Weapons, and Armour of Israel. To the same purpose, we read Numb. 8. vers. 10, 11, and 14. Thou shalt bring the Levites before the Lord; and the Children of Israel shall put their hands upon the Levites; and Aaron shall offer the Levites before the Lord; thus shalt thou separate the Levites, from among the Children of Israel, and the Levites shall be mine. I shall only add one instance more, Numb. 27. vers. 18. That when Moses was to leave the World; and his troublesome Charge, the Israelites, he was ordered by God himself, to constitute Joshua his Successor, after this Manner: And the Lord (says the Text) said unto Moses, take thee Joshua, the Son of Nun, a Man in whom is the Spirit, and Lay thine Hand upon him. I might instance in other Passages to this same purpose; but these are sufficient to point to us, whence the Sacred usage of Imposition of Hands, in the Christian Church derived its Original. And to apply this more particularly to our present Case: The Jews, having circumcised their Children at Eight days old, so soon as they were capable of instruction, they took the greatest care of them imaginable; particularly, when their Sons were five Years old, they instructed them in the Text of the Law; when they were ten Years old, they put them to the Text of the Talmud, and when they arrived at Thirteen, they were publicly presented in an holy Assembly; there solemnly to oblige themselves to be Filii praecepti, subject to the Law; to keep the Pascha, Sabbath, and the rest of their Ceremonies; 
Veem's ●●eposit. of ●●e Moral ●●w. Bux●●rf. Syn. ●●daic.  thence forward, they were to answer for their own Sins; and hereupon, Prayer was made for them, with the Imposition of the High-Priest's hands, in order to the conferring Divine strength. In short, agreeable to these, and such usages, during the Patriarchal, and Mosaic Oeconomies, we find it practised under the Christian Dispensation. For by Laying on of Hands, as an applicatory Sign, joined with Prayer, did our Saviour, and his immediate Followers, heal Diseases. Thus our Blessed Lord demeaned himself toward the Children which came unto him; he put his hands upon them, and blessed them, praising their inoffensive, and unprejudiced Tempers, as resembling that happy, habit of Thoughts, which disposes to the Entertainment of his Divine Religion: This Imposition of Hands, joined with Prayer, we read our Saviour's Apostles evidently practised. 
●●●ts 6. v. 1.  Thus they invested the seven Deacons in their Office; thus Barnabas, and Paul, at Antioch, were consecrated to that Divine undertaking, which God had assigned them. Thus Timothy was ordained Bishop; and thus all along, in the Apostles Times, it was an unquestionable, and allowed way to bless, consecrate, and confer Grace, by Prayer, and the Laying on of Hands. And thus particularly, in reference to Confirmation, these following Texts of Scripture are almost Universally interpreted, as Precedents for our Instruction. And (not to insist on my Text, which I have already explained) thus we read, Acts 19 vers. 5, 6. When they heard this, they were baptised in the Name of the Lord Jesus; and when Paul had Laid his Hands upon them, the Holy Ghost came on them, and they spoke with Tongues and prophesied. Indeed, we find mentioned here, only the miraculous Effects of the Holy Ghost, they being absolutely necessary then, and allowed by the Divine Power, and Wisdom, for the infant State of the Church. But as the saving Gifts of the Holy Spirit, were promised by our Saviour to the End of the World, and were ever necessary; so it must be allowed, That they were then conferred, though the External operations, which presently demonstrated their Collation, perhaps for that Reason only, are particularised: But farther, the Doctrine of Confirmation is plainly recorded in Hebrews 6. vers. 2. Therefore (says the Apostle in the First Verse of that Chapter) leaving the Principles of the Doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead Works, and of faith toward God, of the Doctrine of Baptisms, and Laying on of Hands, and of Resurrection of the Dead, and of Eternal Judgement. Here, we find the Doctrine of Confirmation placed among the clearest, and most necessary Christian Truths, such as are Essentials of our Religion, Faith, Repentance, Baptism, Resurrection of the Dead, and Eternal Judgement. And it must necessarily follow from this Text of Scripture, That either the Doctrine of Confirmation is not here designed by the Apostle, which is contrary to the general Sense of Expositors: Or else we must infer, That the Apostle ranked these Christian Doctrines very unagreeably, which is a too strangely severe Reflection upon the great Apostle: Or else we must conclude, That we are hence obliged to pay an extraordinary Deference to this Apostolical usage; considering, and esteeming it, as one of the happy Advances toward Heaven, which the Divine Wisdom has assigned us. Now according to these, and other Texts of Scripture in the New Testament, those that were baptised in the Ancient Christian Church; Adult Persons, soon after Baptism; Children, when being taught, and capable of understanding the Principles of Christian Religion, were brought to the Bishop, publicly to acknowledge, and confirm their baptismal Vow; and by Laying on of the Bishop's Hand, joined with devout Prayer for them, were blessed by him, in order to their growing in Grace, and the knowledge of Christ. 
Epist. 3. ad Jul.  This, in short, is the usage, which Cyprian declares, was continued in the Church, from the Apostles Time, and Example, who mentioning the Samaritans, baptised by Philip, and afterwards Confirmed by Peter, and John (as we read in my Text) tells us, that they who in the Church of Christ have received Baptism, 'tis still the Custom, that they be offered; And by our Prayers, (says he) and the Laying on of our Hands, receive the Holy Ghost. 
Book I. against Martion. Contra Lucif.  The flesh (says Tertullian) by Imposition of Hands, is shadowed, that the Soul, by the Spirit, may be illuminated. St. Jerom having declared, that by the Imposition of Authorized Hands, and Prayer, the Holy Ghost was still conveyed to the Baptised, expostulates thus, Dost thou ask me where it is written? I answer, in the Acts of the Holy Apostles. But if there were not so plain Authority of Scripture for it, the Practice of the whole Christian World in this particular, might challenge the force of a Command. St. Austin discoursing on this Subject, expresses himself thus; 
Rhemist 's Testa. Acts 8.  Is there any Man of so perverse an heart, as to deny those Children on whom we Impose Hands in Confirmation, to have received the Holy Ghost, because they speak not with Tongues, as was frequent, and agreeable to the Times when the Gospel was first planted? To these I might add the Suffrages of many more; but this Account of the Doctrine of Confirmation from Antiquity, is so apparent, and has been so often, and so learnedly performed, that I own myself obliged to Apologise, for pretending to it: I shall therefore only add these two Remarks.  
1. That 'tis observable, 
Cornel. Epist. ad Fabium apud Euseb. Opt. l. 2. cont. Par.  that the first opposers of this Doctrine, were the Novatians, and the Donatists.  
2. 'Tis likewise observable, that no one in the Primitive Church, was admitted to the Sacrament of the Lord's Supper, without Confirmation. And so great a Veneration, had the than Christian World for that Sacrament; that there was no public Assembly for the Worship of God, without a Communion: And as this particular Christian Zeal, began to decline, Impiety, and Wickedness, gradually prevailed. But while I insist on this particular, I shall briefly observe, that this Christian usage, has been recommended to our Practice, by Protestants of the greatest Character, even among all Parties. 
Apol. part. 4. de Baptis. puer.  The Waldenses in their Apology to the Marquis of Brandenburg, 1532. speaking of Children which have been baptised, thus express themselves. When they are come to years of understanding, 
Confess. Waldens. de Confir.  and can give a competent Account of their Faith, and begin truly to love Christ; we bring them to profess these things, whatever their Parents, or Godfathers, or the Church, have taught them: that on their own accord, they may make a free profession of all these things, before the whole Church, to their own Salvation, in the Celebration of the Office of Imposition of Hands: Which being performed, they are Confirmed by the Bishop. 
Confess. Waldens. de Confir. Them Ex. Concil. Triden. de Confir.  And this they tell us, was observed in the Times of the Apostles: Thus likewise, Chemnitius, that extraordinary Person, accounts for this Doctrine, as 'twas held by the Protestant Churches in general. Nostri saepè ostenderunt, etc. Our Divines have often proved, that the Rite of Confirmation, being separated from Popish Superstitions, might be very happily used, even according to the Holy Scriptures, that those who have been baptised in their Infancy, when they come to years of discretion, should be carefully taught the Doctrine of the Church, in some short, and easy Catechism: and when they are found in some competent measure to understand it; that then they be brought to the Bishop, and the Church; and that the Child, who in his Infancy was baptised, should,  
1. In short, be put in mind of his Baptism; what was then bestowed upon him, and what he likewise then promised to do, that he would renounce the Devil, profess the Christian Faith, and endeavour after all Holy Obedience.  
2. That the Child publicly before the Congregation, own this Faith.  
3. That there be added a serious Exhortation out of God's Word, That he will continue in that Covenant which he made in Baptism, and that Faith, and Doctrine, which he then professed.  
4. That public Prayer be made for those Children; That God would govern, preserve, and confirm them in that Profession by his Holy Spirit: At which Prayer, without all Superstition, may be used the Putting on of Hands. Neither would such a Prayer (says he) be to no purpose; for 'tis warranted upon the Consideration of the Gift of perseverance, and the Confirming Grace. Such a Confirmation (says he) would afford great Advantage, both to the younger Sort, and the whole Church: And then he goes on to prove how agreeable this would be to Scripture, proving several particulars out of the Acts of the Apostles, Chap. 8, 14, 19 and from several Canons, made in several Councils, much to the same purpose. 
Melanct. Confess. Ecclesiarum Sax. cap. de Confirm. Hemin. Syntag. cap. 22. Calv. Inst. l. 4. c 19  Melancthon declares for this usage, in the Churches of Saxony; and Hemingius for those of Denmark; thus likewise Mr. Calvin, Hic mos olim fuit, etc. It hath been an Ancient Custom, that Children being instructed in an easy, and short Catechism, should be brought to the Bishop to be confirmed by him. And in his Commentary on Hebrews 6. he has these words. Transactâ Infantiâ, etc. Their Infancy passed over, and being catechised, Children were admitted to the symbol of Imposition of Hands; 
Inst. l. 4. c. 19  and this one place of Scripture (says Mr. Calvin) plainly proves, that this practice derived from the Apostles: and in another place, he has these words; utinam verò morem hunc, etc. Would to God we might retain this Custom: Of the same Judgement with these, I find Beza, Piscator, Marloret, and several others. And here, not to mention the extraordinary Zeal for this Doctrine, declared by the many great Men of the Church of England, whose Learning and Piety, is famous throughout the Christian World: I say not to mention these in our own Cause; I shall only in short, remark two Instances more, Mr. Baxter's Judgement in this case; and that of the Assembly in their Annotations, Mr. Baxter p. 102. in his Tract on Confirmation, besides many other to the same End, has these Words.  

1. (Says he) We find in Scripture, a Blessing of Church-Members, with Laying on of Hands.  
2. We find in Scripture, that the Holy Ghost, is in a special manner, promised to believers, over and above that measure of the Spirit, which caused them to believe.  
3. We find, that Prayer, with Laying on of Hands, was the outward means to be used by Christ's Ministers, for the procuring of this Blessing.  
4. We sinned, that this was a fixed Ordinance to the Church, and not a temporary thing: Thus Mr. Baxter declares his Judgement. The Assembly in their Annotations express themselves thus: Laying on of Hands, which is usually called Confirmation, consisted. 

1. In examining those who had been baptised, what progress they had made in the Doctrine of Christianity.  
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, prayed for them, they Laid their Hands upon them; whence the Apostolical Constitution was called Laying on of Hands; so they, so St. Augustin, and so most of the Fathers, with one Consent. Now from all this, I hope I may justly infer, and that even from the Confession of some of those, who have been unhappily prejudiced against our Communion, That the design and usage of the Church, in the case of Confirmation, owes itself to a pious, and judicious Respect; to a truly Ancient, and Apostolical Institution, practised, and recommended, in all succeeding Ages of the Church, as a Means of conferring farther spiritual strength, and the Advancements of Divine Grace: To impress upon tender, and capable Thoughts, a signal and lasting Reverence, and Dread of the Divine Majesty, and an agreeable Care, and Concern for that Holy Religion, which, they espoused in their Baptism, by the Means of others.  
But I proceed to the Second particular, briefly to observe the qualification of the Persons, to whom the administering of Confirmation, seems to have been originally assigned. And here, 'tis much more than probable, that according to Apostolical Example, and all along after the Apostles, till of very late Years; the Office of Confirmation, was constantly performed by the chief Governors of the Church, called Bishops. 'Tis very evident, that our Blessed Lord himself, made an original distinction among those, whom he constituted, and ordained Officers in in's Church. He well knew, that an Imparity in Church Officers naturally promotes peace, would lay a Foundation for that Unity, which he all along so highly recommends, and which indeed belongs to the. Nature and Design of that happy Religion which he came to establish and promote in the World. To this purpose we find the plain Distinction of twelve Apostles, and seventy, or seventy two Disciples. When one of the select Twelve betrayed his Master, immediately one of the Seventy was chosen in his place. Now if the Office of these, and their Power in the Church were the same, why do we meet with this Distinction between Apostles and Disciples? Some Inequality of Order and Power, in the then Officers of the Church, we must hence discover; and that likewise instituted by our Saviour himself. This Distinction which is founded even in the Nature of Things, and is so absolutely necessary in the World, could not be forgot by our Blessed Lord, who knew all things now agreeably to this Notion; to go no farther than my Text, and the preceding Verses, we read, that when the Apostles, to whom the Power of governing the Church then belonged, (being at Jerusalem) heard that Samaria had received the Word of God; they immediately sent two of their own Number, to wit, St. Peter, and St. John, to administer Confirmation. For though we read that the Samaritans were baptised by Philip, and that his Miraculous Works among them, demonstrated him to be a very extraordinary Person; yet 'tis evident, this did not qualify him for administering Confirmation, that being an Office, which then belonged to the Apostles, by reason of that Superiority over the then Infant Church, our Saviour had invested them with: And which according to this his first Institution, was all along afterwards continued in a Succession of Bishops. Blondel and Salmasius themselves, the great and learned Defenders of Presbytery, own Bishops to have been accounted Superior to Presbyters, even in the next Age to the Apostles: But this they labour to prove, was an Encroachment of Episcopacy. But whoever sincerely reads their Writings, and the Famous Monsieur Daillé, on the same Subject, will find such struggles of Thought, and forcing of Argument; in short, such obstinate Resolves to maintain a Cause, as instead of disapproving, recommends the Truth they design to baffle. Particularly, whoever calmly observes Mr. Daillé s violent Efforts against Ignatius' Epistles, which clearly give the Cause for Episcopacy, must needs own, that he never saw Opinion more strangely prevail against Truth, and Judgement. For that great Man, observing several of Ignatius his Epistles, describing the Constitution of the Hierarchy, in his Time, by the several distinct Orders of Bishop, Presbyter and Deacon, is so extremely furious against them, that rather than drop his own dear Opinion, he offers such Arguments, as, indeed, reflect upon all Antiquity, even the Sacred Canon of Scripture itself not excepted. But having briefly hinted thus much, I might proceed to show, that according to this Superiority of Order, and Office, this right of governing the Church, which was first lodged in the Apostles of our Saviour, and wherewith the Bishops were after them, de facto, invested: (I say) according to this Primitive Custom, and Example, was the Administration of Confirmation, assigned to Episcopacy, in the succeeding Ages of the Church. To this purpose, 
Dialog. advers. Lucif.  St. Hierom tells us, That non nisi per manus Episcopi, etc. By the Hands of the Bishop only, was Confirmation administered. But waving this Sort of Proof; I shall only add the plain Confessions in this Case, of some Persons, who were far from being interested in the Episcopal Cause. Hic mos olim fuit, ut Christianorum liberi, postquam adoleverant, coram Episcopo sisterentur (says Mr. Calvin;) It was the Ancient Custom, 
Instit. l. c. 〈◊〉 19  for the Children of Christian Parents, when they were fit for Confirmation, to be brought before the Bishop: And, They are certainly to be condemned of gross Partiality, and uncharitableness (say s Mr. Hanmer) who blush not to say, that the Bishops out of pride, 
Mr. Hanmer on Confirm. p. 51.  have appropriated to themselves, the Laying on of Hands in Confirmation. And that Mr. Baxter allows this Rite, to have been all along, generally administered by Bishops, must needs be evident to any one who reads his Book on Confirmation; where he labours to prove, that though Bishops did Anciently officiate in this Case; yet that Presbyters might do it, the Nature of the Thing, and Necessity requiring. Thus these unhappy Opposers of Episcopacy, have recorded their Judgements: But after all, such is the Moderation of the purest, and best constituted Church in the World, I mean the Church of England, in this Case, that so the Divine End, and Design of Confirmation be accomplished, she does not censure those Churches, which want Protestant Bishops.  
I proceed to the Third particular I propounded; to consider some Objections, which are brought against this Usage. And,  
1. Some will not permit Confirmation to derive from Apostolica) Example; and though the Primitive Church entertained it as such a Doctrine, yet (say they) it was theirs, and has been all along since, a gross Mistake. Thus I find Mr. Cartwright, on the Rhemist's Testament, and some others arguing. Their main Argument is, That those Texts of Scripture, which are brought for Confirmation, are all to be interpreted, only of conferring the Miraculous Gifts of the Holy Ghost: And that when these Gifts ceased in the Church, Confirmation vainly had its beginning. To which in short, it may be answered; That it is clear even beyond denial, that the Laying on of Hands, joined with Prayer, was used in the conferring Grace, or Divine Blessing, long before the Apostles Times. And farther, it can never be proved, that only the Miraculous Gifts of the Holy Spirit, were given by the Apostles, in their Laying on of Hands. But as the internal, saving Gifts of the Spirit, were more necessary in their own Nature, and promised by our Saviour to the End of the World; so they must be given by the Apostles; and thence Confirmation obtained in the Christian Church. 
Lib. 3. de Baptis. Cap. 16.  It is not now (says St. Austin), as it was, that by the Testimony of temporal, and sensible Miracles, the Holy Ghost is by the Imposition of Hands, given as formerly, to recommend and demonstrate the Truth of the then new Christian Faith, and for the Enlargement of the lately begun Church; for who (as he expostulates) does now expect, that those upon whom Hands are Imposed, for the receiving the Holy Ghost, should suddenly begin to speak with Tongues? But invisibly (says he) is the Love of God inspired into their Hearts. Thus St. Austin, answers this Objection. But, indeed, 'tis very plain, that the Prejudice of Mr. Cartwright, and others, against this Doctrine, derives from their Abhorrence of Popish Superstition. For,  
This is evident from their Writings, and this leads me to a Second Objection against Confirmation, that it is a Popish usage, and a Compliance with the Superstition of the Church of Rome; and this tho' contrary to all reason, has prejudiced too many against it. Indeed it must be confessed, that the Church of Rome has made Confirmation a Sacrament; nay, has gone farther, preferred it to Baptism, made it consist in opere operato, bestowed it on Infants, and clogged it with several unnecessary Ceremonies. In short, as they have done in other matters, so they have robbed it of its Apostolical Primitive Design, and Decency, and exposed it under a false Notion, and in an antic Garb. But if this may be lawfully argued against Confirmation, when 'tis rightly used, and applied; then must we cast off the Sacraments of Baptism and the Lord's Supper. In short, reject Christianity itself, because all, or most of its admirable Doctrines, have been abused and debauched by the Church of Rome. For whoever seriously inquires into the nature of it, will certainly find, that the Doctrine of the Church of Rome, as it differences itself from us, is really made up of nothing but folly, and contradiction to the Divine design of Christianity. But to return; the Church of England having removed from Confirmation all popish Superstition, and Pretences to a Sacrament; and having ordered a preparatory Catechism for all those to learn, and competently to understand, who shall be admitted to it. In short, having taken all possible care to answer the design of its Primitive Institution, to impress upon the thoughts of youth, a great and lasting Veneration for Religion, obliges them to consider, and reassume in their own Persons, what their Sureties promised for them in their Baptism. In short, that they will believe, and behave themselves as becomes Christians. These things premised, they are by fervent Prayer, attended with the Apostolical sign of Laying on of Hands, recommended to God, and the happy Effects of their own pious resolves. Now, if this be a true (tho' short) account of the Church of England's design in Confirmation, how unreasonable is it, for any one to object against it; as Popish and Superstitious. But I shall conclude this Objection with an agreeable passage I find in Mr. Baxter's Postscript to his Tract on Confirmation: Some will say (says he) it is mere Prelacy, or a Prelatical design, and some that it is Independency, or an Independent design; and some that it is but Presbyterian Examination: whereas they might know that it is proper to none of them, which is common to them all? If it be Prelacy, how comes it to be found with Independants? If if be Independency, how comes it to be approved by Prelates, and Presbyterians? Is it not rather like Christianity itself, and the Truths and Duties we commonly own; and therefore, not to be appropriated to any. Thus Mr. Baxter, pressed on with the mighty force of Truth, answers this Objection. But,  
3. The saddest occasion of the most prevailing Objection against this Primitive usage, is, The evident want of an hearty, and true concern for Religion for alas, instead of the Primitive Christian Spirit of Piety and Unity, a careless and profane Temper, or a furious, and irregular Zeal, have too apparently got the ascendant in our English world. Hence we are too generally prejudiced against our Happiness, and hence all our great misfortunes derive: to be really a Christian, is to be in love with all the Divine methods which lead us to Heaven; to be sincerely devoted to all the genuine Acts of Piety, Justice and Sobriety, to practise whatever is acceptable to God, lovely among Men, and agreeable to the rational designs of our Natures. These things demonstrate us Christians; would make us happy here, and introduce an habit of thoughts, in some degree resembling the blessed Spirits above; would lay the Foundation of our present, and eternal Bliss; would oblige us to comply with all the means of Salvation, which are assigned us by our God. But while we are not in earnest with God Almighty; nor sincerely resolved in our choice of Happiness; 'tis no wonder we neglect, or despise the methods, which should advance us to Heaven; 'tis indeed no wonder we loathe our Duties here; and undo ourselves for ever. But having briefly reflected on those Objections,  
I proceed to the Fourth and Last particular, To propound some Considerations, evincing the Reasonableness, divine Excellency, and necessity of this usage. And here,  
1. Let us look back into the Primitive times of Christianity; and view this Practice then prevailing, when the true Christian Spirit, and Temper, was warm and vigorous, when the holy Jesus had newly blessed the world, with his Presence and his Miracles; when in the Infant state of our Religion, men did not quarrel with their Duty, but being influenced by heavenly Demonstration, conversed here as it becomes Christians, and longed to be where their Lord was gone. Now either we must condemn these happy times; or we must own ourselves obliged to pay an extraordinary deference to this Primitive Doctrine. If this Consideration don't awaken our thoughts, what can rouse us from our sinful slumber? 'Tis undeniable, that these First professors of Christianity, were really what they pretended, professing a most holy Religion; and living according to their Profession, contemning this world; and having their thoughts fired with a Desire, and Expectation of a better Life; so perfectly holy was their Faith, that it demonstrated itself to come from Heaven; and so agreeable was their Conversation to their belief, that it proved their Example to be divine. Should we not therefore be highly concerned to tread in their steps; and to use the same heavenly methods, which they have used and taught us? if we don't how can we please ourselves in their hopes; and be partakers of their Happiness? But,  
2. We may sadly consider, That our forsaking, or neglecting this holy Usage, and Doctrine, does not only contradict Antiquity, reflect upon the Apostles, and the first and best Christians; but lays the Foundation for the Degeneracy of our Age, and the Ruin of Religion among us; did we only consider the Doctrine of Confirmation, as recommended by the First, and best Ages of the Christian Church; this must needs represent it as a Duty not to be neglected by us; but of such fatal Tendency is the disuse of it, that it demonstrates that disuse, not only contrary to Apostolical and Primitive example, but a contradiction lodged in the Nature of things, against the heavenly design of Christianity. For how evident is it, that while Confirmation is neglected, the Catechising of Children is neglected too? When such a solemn and public trial of Youth, as Confirmation is, seems by disuse to be laid aside, how unconcerned are Parents apt to be for their Children, and Children for themselves? How generally is that sacred Vow forgotten, which Sureties made for Children at their Baptism? and how little impression does the infant Vow make upon the Child? while this holy Obligation is not solemnly professed, and reassumed at Confirmation, how apt are we to rank our baptismal Vow among the Dreams of our Infancy; among the to-be-forgotten things of our unthinking Age? and what must naturally follow this neglect, but Ignorance Divisions, and profane Atheism? for while in order to Confirmation, Children are not instructed in the Principles of Religion; they are exposed to all these dreadful misfortunes: Either to fall into a sinful Lethargy, for want of divine Instruction; or instead of a rational substantial Piety, to be hurried away with a religious Frenzy; or lastly, to lose the Happiness both of this, and a far better world, by the wild Inconsistencies of Atheism and Profaneness. Thus does the neglect of Confirmation, and an agreeable preparation for it, evidently occasion, either a stupid Ignorance, or a misapprehension, or an open affronting of the great Creator, and Governor of the world: In short, whoever seriously reflects on these dismal Consequences, and has not lost all concern for Religion, must needs deeply resent the strange indifferency, which this Apostolical Institution has met with among us; that it looks very ominous, even like one of those presages of divine Displeasure, before the Migremus hinc was heard in the last Temple of the Jews; for indeed according to this melancholy parallel between the Jews and us, 'tis Presumption and not Faith, to expect God to be with us, if we despise or neglect his Ordinances. But,  
3. And lastly, We may very pertinently consider, the many and extraordinary advantages of the genuine use of this Doctrine, which because they have been so often, and admirably expressed by great Men of our own Communion; I shall therefore among the rest, choose to represent it you, in the few, tho' complete words of the judicious Hooker: By the means of Confirmation (says he) it comes to pass, that Children in the expectation of it are seasoned with Principles of true Religion, before evil, and corrupt examples deprave their Minds; a good Foundation is laid betimes, for direction of the Course of their Lives; the seed of the Church of God, is preserved sincere and found; the Prelates and Fathers of God's Family, to whom the care of their Souls belongs, so by Trial, and Examination of them apart, of their own heavy burden discharged, reap comfort, by beholding the first beginnings of true Godliness in tender years, and neglect not so fit an opportunity of giving every one Fatherly encouragement and exhortation; whereunto Imposition of Hands, and Prayer being added, our Warrant for the great good effect thereof, is the same which Patriarches, Prophets, Priests, Apostles, Fathers, and Men of God in all ages, have had for such their Benedictions. Thus Mr. Hooker expresses himself in this case, and that I may represent it more particularly,  
1. By the due use of Confirmation, the diligent Catechising of Children, would be happily promoted; than which, nothing would more truly advance the admirable design of our most holy Religion. For,  
2. By this means Parents, and Sureties would be awakened into a sense of their Duty, even those Parents, and Sureties, whom the Principles of Piety don't influence, would be obliged into a concern for their Duty, lest their remissness should prove their shame; lest those Children they were concerned to have instructed, should by their Ignorance be unfit for Confirmation; and consequently the imputation of that Ignorance belong to them. Thus would the sense of present shame awaken those thoughts, which are unconcerned at the prospect of eternal confusion; for how little soever of this pious Concern, we meet with in the world, these Obligations and Vows, will be strictly enquired after at the Day of Judgement; the Parent, and Surety, must give a sad account of that Child, which by their negligence is eternally ruined; how natural a Punishment is confusion, and torment of thought, to such a Crime as this? What can more aggravate the Misery of the damned, than to reflect, they have brought others into their place of torment? Nay, how peculiarly close must this pain of thought stick to that Parent, who is forced to animadvert, he has for ever undone his own Offspring?  
3. By the due use of Confirmation, Children themselves would out of a pleasant, pious Emulation, happily inquire after Divine knowledge, in order to their being Confirmed, would endeavour to know Christianity betimes. Thus might those little ambitious thoughts, which generally show themselves in these tender years, be disposed to a Divine contrivance; even to lay a Foundation for Virtue, and to frustrate the Tendency of natural Corruption.  
4. By this means there would be made deep and listing Impressions, concerning the Obligations of our most holy Faith. For how can the Solemnity, which attends Confirmation be easily forgot? Tn the Presence of God, the Bishop, and a public Assembly, we declare ourselves Christians, own our baptismal Vow, and promise we will ever sincerely endeavour to perform it. Now how can we choose but remember this, through the whole Course of our Lives? What a mighty influence must this day always have upon our thoughts? what Encouragements to Virtue, and what Arguments against Vice, must we hence needs derive? In the Primitive times of Christianity, the Adult baptised had a white Garment delivered to them, immediately after Baptism; this Garment they wore for a week, and than 'twas deposited in the Church? 'Twas to signify the Innocency, which should belong to a Christian, and to fix that Impression upon their thoughts. Now the Office of Confirmation must needs answer this excellent Design, can't fail of impressing lively and lasting ideas of our Duty, must necessarily mind us of, and oblige us to, perform it.  
5. The Doctrine of Confirmation rightly attended to, would prove an admirable means, to ease the thoughts of those, who are Sureties for Infants at their Baptism, and to acquit them from their heavy Charge: For so great is the Obligation, which such persons take upon themselves, that nothing but a strange Stupidity, and the Apathy which is owing to an habit of sinning, can render them insensible; they solemnly in the name of the Child, promise and vow to God, that they will renounce the World, the Flesh, and the Devil. This, besides what their own Obligations to Christianity engage them to, they are bound to perform, and sincerely to endeavour, that the Child be made sensible of this their Obligation, which till they have performed, and the Child at Confirmation has released them from their Vows, by taking it upon itself, they stand bound to God, and upon the failure of their Promise, are continually exposed to the Divine Displeasure. How happy would it be for the Christian World, were these things rightly considered? How evidently would Piety prosper among us? and how apparently would that only true Felicity of mankind, Peace of Conscience, make Men happy? In short, these our Vows to God are very solemn, and of great moment; and as Solomon tells us, the infinitely holy God, can't possibly take Pleasure in such Fools, who take no care to perform them; so that whoever neglects this Vow, how insensible soever he may be of his Circumstances, he can't enjoy any true quiet, or peace of Conscience.  
6. By the right use of Confirmation, the Anabaptists greatest Objection would be fully and naturally answered; it would silence their great Clamour about Faith and Repentance: For tho' the Practice of the Jews, in reference to Circumcision; and the undeniable Custom of baptising Infants, even from ultimate Antiquity, in the Christian Church; and the several plain Declarations of Scripture in this Case, are sufficient evidence, yet the Doctrine of Confirmation, duly attended to, may justly put an end to all their Quarrel. Here the baptised Person, with all the Solemnity imaginable in his own Person, owns his baptismal Vow, professes himself a Christian, and declares he will ever by the Grace of God, endeavour to live according to that most holy Faith. In short, by the Doctrine of Confirmation, this Objection of the Anabaptists seems to have been anticipated; and perhaps I may add, that the due use of it in the early Times of Christianity, was the reason we then heard of no such Party in the World. But When through the Decay of Piety, and the Corruption of the Church of Rome, Confirmation began to be slighted, and wrong applied; then did an Opposition to Infant Baptism, perhaps not unreasonably, take its beginning.  
7. By the right use of Confirmation, the Sacrament of the Lords Supper, would be more duly frequented. This great positive Command of the Holy Jesus, which was designed by him to such admirable Purpose, among his sincere Followers, would, by the Means of that Preparation of Thought, which Confirmation requires, and which by that Divine Assignment is communicated, be highly valued, and piously approached. It would by this Means, in a great Measure gain its pristine Honour, and Intenseness of Devotion: The want of which among us is very dismal to consider; and seems sadly to foretell the Ruin of Religion. But,  
8. Were the Doctrine of Confirmation duly attendedto, the Unity of the Church of God would be more happily maintained: Men would blush to leave the Communion of that Church, upon a slight, or no consideration, which they so solemnly owned, when they were confirmed. They could not pick Quarrels out of a Lightness of Temper, a Desire of Novelty: in short, such an Influence must the Administration of this Office have upon Men's Thoughts, that nothing less than the being guilty of evident Sin, (which is the only just Cause of Separation) would divide them from that Communion, which they once with such Solemnity chose to themselves. Now how happy an Effect would this be? how acceptable to God? how pleasing among Men? how like even to Heaven? To conclude, Were the Doctrine of Confirmation duly valued, it would lay the Foundation for such a sincere Practice of Chiristianity, as would promote both our public, and private Peace and Happiness; would pat a stop to that malign Influence, which Impiety, and Profaneness hive upon us: And finally would bless the World, as the Holy Jesus designed his admirable Religion should do.  
All which; God of his Infinite Mercy grant us, for the alone Sake of the same Meritorious Jesus; to whom with the Father, and the Holy Spirit, three Persons and One God, be all Honour and Glory, Might, Majesty, and Dominion, now and for ever Amen.  
FINIS.