Mr. Stubs' SERMON OF Confirmation.   

Imprimatur.  
May 23d. 1693.  
Guil. Lancaster, R. P. D. Henrico Episc. Lond. a sacris Domesticis.   

Of Confirmation.  
A SERMON Preached at St. Benedict Grace-Church, March 14th. 1693.  
The Day on which the Right Reverend Father in GOD, HENRY Lord Bishop of LONDON, Confirmed there.  
By PHILIP STUBS, A. M. Fellow of Wadham-College, Oxon. And Chaplain to the Right Reverend Father in God, ROBERT Lord Bishop of CHICHESTER.  
Published at the Request of the Parishioners.  
LONDON, Printed for Henry Bonwicke, at the Red Lion in St. Paul's Churchyard, MDCXCIII.   

To the much Esteemed, his very good Friends, the Inhabitants of the United Parishes, St. Benedict Grace-Church, And St. Leonard East-Cheap.  
Gentlemen,  
THE Importunity of Friends, is generally suspected to be but a feigned Apology of some conceited Writers, for the Publication of their darling Conceptions; and where it's more than a mere pretence, I must confess myself of the Opinion, That 'tis one of the weakest Motives, for a Man's exposing of himself, that can be: By signifying openly the repeated Requests of both Parishes for the Printing this Sermon of Confirmation, (it must be owned) I clear myself sufficiently from the former Imputation; But how I shall get rid of the other Charge I know not, Tho' I should declare, That you backed your Requests with an Intimation, that ye thought it not only a Seasonable Discourse, but a very serviceable one too: For, however the First part of the Character may be applicable enough to it, with respect to the Time when, and occasion on which 'twas Preached, I cannot be so fond of this mean, hasty Performance, as to think the rest of the World will be so charitable, as ye have been, in admitting of the latter: But, whatever success it may have abroad, I am glad it had its intended effect at home; which was, To make you still more enamoured with, and benefited by one of the Pious Constitutions of our Established Church; for which in General (I cannot without the highest Ingratitude, omit this Opportunity of Publishing it) ye have many of you a profound Veneration. That God Almighty would confirm you all every Day more and more in this just Esteem for her Principles and Practices, i.e. That he would daily strengthen you all in the Faith professed by her once delivered to the Saints, and that ye may have such a right Judgement to follow her respective Injunctions, as may settle in every one of your Breasts a firm Peace here, and procure for you everlasting Happiness hereafter, is the hearty desire, and shall be (whilst amongst you) the continued Endeavour of him, who professes himself with the greatest Sincerity,  
Your most Obliged, Affectionate, Humble Servant In the Lord, PHIL. STUBS.   

A SERMON OF Confirmation, etc.  
Heb. vi. part of the Second Verse. And of laying on of Hands.  
The Context runs thus,  
Vers. 1. Therefore 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 towards God,  
Vers. 2. Of the Doctrine of Baptisms, and of laying on of Hands, and of Resurrection of the Dead, and of Eternal Judgement.  
THE Words are in Prosecution of a Digression, begun by the Author of this Epistle, at the 11th. Verse of the foregoing Chapter: Where, in the middle of a Discourse concerning the Authority and Dignity of our Saviour's Priesthood beyond that of Aaron's, he takes Occasion to reprimand the Negligence and Improficiency of some new Converts, in the Sublimer Mysteries of the Gospel; Telling them, that he had many things more to say about those Matters (which he afterwards resumes again accordingly at the Beginning of the 7th. Chapter) but they were such, as were now hard to be uttered clearly enough, because they were dull of hearing: 
v. 11.  For, saith he, as he goes on blaming them, when for the Time, that considerable Time, that ye have professed Christianity, ye ought to be Teachers of others, ye have need some of you, That one teach you again which be the first Principles of the Works of God: and are become such as have need of Milk and not of strong Meat: 
v. 12.  That is, they were yet such Babes in Christ, as he expresses himself in the next Verse, 
v. 13.  That they were hardly past their Catechism, as we say, That little Book which teaches young Beginners the first Rudiments of Religion: Such an one, as is supposed to be hinted at in the Context, which did contain, amongst others, the respective Doctrines there reckoned up; But now, that he might fully wean them from this Childish Diet, and by stronger Nourishment rear them up unto perfect Men, unto the Measure of the Stature of the Fullness of Christ; 
Eph. 4.13  he doth in the Words before us, like a wise Master in the School of the Blessed Jesus, catch them by Guile 
2 Cor 12.16.  (that I may use his own Phrase in another Place) smoothing them up as it were, and yet tacitly upbraiding them for their past Miscarriage in this Particular: Therefore, (as if he had said, If we mean not always to be Children) leaving the Principles of the Doctrine of Christ, for shame, Let us go on unto Perfection: Not laying again the Foundation of Repentance from dead Works, etc.  
From which Reproof of our Apostle, what Doctrine for our Instruction might be raised at this time, is very obvious: viz. That the Backwardness or Nonproficiency of these new Converts in Religious Matters, under the ablest Teacher then in the World, was unconceivably great: For that St. Paul was so, after our Saviour's Ascension, must be allowed by all; in that, He alone of all the Apostles was a Scholar before he was a Christian; and so learned without Inspiration, That upon that single Account he might with Modesty enough have said, He was not a whit behind the very Chiefest Apostles, 
2 Cor. 11.5.  had not he, as he himself tells the Galatians, profited in the Jews Religion above his Equals, 
Gal. 1.12, 14.  and received the Knowledge of our Saviour, as he did, not from Men, but by the Revelation of Jesus Christ.  
We might, I say, raise a good Head of Discourse for our present Instruction, from this general Reproof of our Apostle, about the Backwardness or Nonproficiency of the Primitive Christians in Religious Concerns, under the ablest Teacher in the World; did not the Business of this Day, and the Ignorance of too many even amongst ourselves, determine our Meditations to that Part of the Context, where mention is made, of laying on of Hands; By which Words what is to be understood, and what is contained in them, I shall endeavour to show (with all the Brevity and Clearness I can) as a proper preliminary Subject, to the solemn Celebration of that pious, Primitive Institution of Confirmation, to be performed here this Afternoon, by the Right Reverend Father in God the Lord Bishop of this Diocese.  
Now for the better, and more full Explication of the Text, Be pleased to take notice, That Laying on of Hands, or Imposition of Hands, as 'tis more Scholastically termed, Is a Sacred Rite, whereby some Holy Person, that prays for, or blesses another, particularly points out the Person so prayed for or blessed as one, on whom Grace or other Special Benefit is to be conferred: Which accordingly we find made use of either in the Old or New Testament, in the Four following Instances,  
1. In simple Benediction or Blessing of Persons; Thus, in the Old Testament, the Patriarch Jacob in blessing the Sons of Joseph, laid his Hands upon their Heads, Gen. 48.14, 15. And in the New, our Saviour is said, To take the little Children up in his Arms, to lay his Hands upon them, and bless them, Mark 10.16.  
2. In Consecration, or Ordination, of Priests or Ministers; Thus we read, Numb. 27.18. under the Levitical Dispensation, The Lord said unto Moses, Take thee Joshua the Son of Nun, and lay thine Hand upon him; as a Consequent of which we are told, Deut. 34.9. That, Joshua the Son of Nun was full of the Spirit of Wisdom, for Moses had laid his Hands upon him. Conformable whereunto we have the like Practice registered under the Gospel-Oeconomy, Acts 13.3. And when they had fasted, and prayed, and laid their Hands upon them, they sent them away, meaning Barnabas and Saul, to whom God had thereby imparted Gifts proper for the Work whereunto he had called them; 
Acts 13.2.  which like Gift St. Paul puts Timothy in Mind of, when he charges him thus, 1 Tim. 4.14. Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the Hands of the Presbytery.  
3. This Rite was made use of by our Blessed Saviour and his Apostles, in Curing Diseases and Healing the Sick. So we find, Mark 6.5. That he (our Saviour) could do no mighty Work in his own Country, save that he laid his Hands upon a few sick folk and healed them: Nay, This is one of those very signs promised to those that should believe in the Name of Christ, Mark 16.18. They shall lay Hands on the sick, and they shall recover: Accordingly, St. Paul cured Publius' Father of a Fever, Acts 28.8.  
Lastly, This Rite was made use of in Scripture, by the Apostles, at Confirmation, or Prayer with Imposition of Hands, for the Establishment and strengthening such in the Faith, as had been already Baptised; which Institution of theirs God was pleased so far to approve of, saith a Reverend Author, 
See Dr. Comber 's brief Discourse upon the Office of Confirmation.  That he did actually give wonderful Measures of the Spirit, to those on whom they laid their Hands; thereby honouring the Governors of his Church, and engaging all the Members thereof to be subject to them, and to be at Peace one with another. This appears from that famous Instance, Acts 8.14, 15, 16, 17. where, when the Samaritans had been converted and baptised by Philip the Deacon, they did not receive the Holy Ghost, until St. Peter and St. John had confirmed them, 
* Id quod deerat a Petro & Johanne factum est, ut Oratione pro eye habitâ, & manu impositâ, invocaretur & infunderetur super eos spiritus sanctus. Cypr. Bp. ad Jubaian.  from whence the Fathers generally deduce this Practice. But that this was generally constituted among the Apostles is evident, because St. Paul meeting with some baptised Persons at Ephesus, did in like manner lay his Hands upon them, and confirm them, Acts 19.6. of which he minds them, Eph. 1.13. In whom also after that ye believed ye were sealed with the Holy Spirit of Promise. And so we may justly believe he did in other Churches, whereupon he saith to those of Corinth, 2 Cor. 1.21, 22. He which confirmeth us with you in Christ, and hath anointed us, is God; who hath also sealed us, etc. 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Now, whether by the Doctrine of Laying on of Hands in the Text, is meant all the Four Sorts just mentioned, or that of Confirmation only, is not very material: For though some Commentators will have these Words speak of all of them, because the Apostle just before mentioned the Doctrine of Baptisms, which they say includes the several Species of it, viz. That of the Jews, of John the Baptist, and our Saviour's; That of Blood, Matth. 20.23. That of Fire, Matth. 3.11; That of Water externally, as well as the Internal one of the Holy Ghost, 1 Pet. 3.21. And others more probably, will have them design Confirmation singly, because he is here reckoning up the Fundamentals of Religion, amongst which Imposition of Hands in absolving Penitents (another Apostolical Usage of this Ceremony, tho' not of express Scripture Foundation) cannot be numbered, because taken in in the Word Repentance before; nor that of Ordination, because 'tis one of those Mysteries of Perfection to which St. Paul goes on Chap. 7; nor either of the other two, upon very obvious Accounts: We may hence learn however, That Confirmation is generally thought to be grounded here; for which I might urge to you many Ancient Authorities: But because I would not seem ostentatious, and Modern Writers are more Authentic with some Men than the Primitive Fathers, let me just tell you that most of the old Reformed Divines of Note, such as Beza, Illyricus, Chemnitius, Zanchius and others are of this Opinion: particularly Calvin (who shall stand for all) is express upon the Place, 
V Calvin. sup. cap. 6. ad Heb. comm. 2.  Hic unus locus abunde testatur hujus Ceremoniae originem fluxisse ab Apostolis, etc. This one Place, saith he, evidently shows that Confirmation was instituted by the Apostles.  
Having thus explained to you at large the meaning of my Text, and shown, that by the Doctrine of laying on of Hands is meant Confirmation, the Business of this Day, I shall now dismiss the Words, and speak to the thing itself, what may be suitable to the present Occasion; And that I may omit nothing pertinent, I shall prosecute my Discourse in the following Method.  
1. I shall endeavour to show, That Confirmation was not to be a temporary Rite in the Church only for the Apostles times, (as some would have it) because of the visibly different effects it had then, from what it has now, but perpetual for after Ages.  
2. I shall consider with whom the Power of Confirming is now lodged; and show, according to the Practice of the Church of England, that it ought to be executed by the Bishop alone.  
3. I shall offer to you what are, or may be the Benefits of such our Confirmation; and,  
Lastly, The Qualifications and Duty of such as intent to be, or are already Confirmed.  
And First then, That Confirmation was not to be a mere temporary Rite, calculated only for the Exigencies of the Apostolical Times, but a perpetual Usage for the Benefit of all succeeding Ages, I might plainly prove from the combined Testimony of all the Fathers almost, not a few Councils, and the constant Practice of the Eastern and Western Churches, 
Tertullian, St. Cyprian, Origen, St. Ambrose, St. Cyril, Gregory Nazianzen, St. Austin, etc. The Council of Elvira, that of Laodicea, etc. Pag. 6.  from the hearty Desires for its Restauration of the most eminent Reformers, such were Calvin, Bullinger, and others , together with the Obedience thereunto of the Bohemian and Lutheran Churches, as unto an Apostolical Practice; 
V Chemnitii, Exam. Conc. Tridentini Part. 2. Pag. 259.  from the Earnest Suffrages after, and endeavours for the resettling of it here in England, by some of the ablest Presbyterian Ministers; Who, towards the close of the late Times of Confusion, when their Zeal for what they called Reformation began to abate, (seeing some amongst them under that fulsome pretence had Reformed all Religion almost out of Doors) and they began to contrive the retrieving such Sacred Institutions, which should contribute to the Advancement of Purity and Concord in the Churches of these Kingdoms: Confirmation, which is very remarkable, had the good Luck to be thought upon by them, as one that deserved their utmost, and called for their earliest Application; accordingly upon occasion of one Hanmers Book, that was printed on that Subject in the Year 1658, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Exercitation upon Confirmation, by Jonathan Hanmer Minister of the Gospel. 8vo.  Mr. Joseph Caryl in his Approbation of it, tells the World, That Confirmation or Imposition of Hands with Prayer, for the completing of Church-Membership, (which is what Mr. Hanmer pleads for, and is one main Design of Confirmation amongst us) Would be Perfective of the much desired and longed-for Restauration of the Churches to their Primitive Purity. 
See his Imprimatur before the Title-Page.  Mr. John How saith the same great things of it, though in other Words, 
See his Letter in the Preface.  That 'twas the only expedient to extricate the Church out of those many perplexing Difficulties, through which 'twas striving forwards towards a Reformation; Mr. Hughes of Plymouth Styles it there, 
To the Reader.  a Rational and Christian Institution; Mr. Richard Baxter approves of it in his Saints Rest, Book of Infant Baptism, and another of Right to Sacraments, but here more particularly, (besides many Eulogies given to it) concludes that it ought to be entertained with universal Alacrity upon several Accounts. 
To the Christian Reader.  1. Because it is so commonly received by Protestants. 2. Because it is excellently suited to the joint promoting of Holiness and Unity; and so on. Lastly, to name no more (though I might urge to you the New-England People, who allow of it, as is plain from Mr. Cotton's Way of the Churches there, Chap. 2. §. 2.) 
To the Beraean Readers.  Mr. Ralph Venning in his Commendation of it, after he says, That he doth not see how it can be neglected without a very great Prejudice to Church-Communion; adds, But haply, some may be so nice, as to be offended with the Name, and dislike Confirmation for fear of Bishoping, as if that old fashion'd-Garment had but a piece of new-named Cloth put to it, and dressed up in another mode; to which he immediately subjoins this sarcastical Quaery, If it were so, can no good come out of Nazareth? Bonus odor veritatis ex re quâlibet. Intimating thereby very ingenuously, as I conceive, That Confirmation as 'twas practised in the Church of England by Bishops (before they were unjustly thrown out) was a wholesome Institution, and therefore not to be rejected; since Truth must be readily embraced wherever 'tis met with; which is no small Encomium, considering (especially) it came from a known Adversary to us.  
Thus might we have the concurrent Sense and Practice of the Catholic Church for the Perpetuity of Confirmation, of Modern Divines, as well as Ancient; Protestants, as well as Papists; Calvinists as well as Lutherans; Nonconformists as well as Church of England Men: But the Modesty of some Persons is so great, that a Cloud of Witnesses for any Doctrine that thwarts their present Inclinations, shall appear to them but as one of Smoke that soon vanishes away; Nay, rather than be convinced, or acknowledge themselves to be in an Error, their own Private shallow Judgement shall sway with them more, than the united sober Opinions even of the Heads of their own Party. How shall we believe, say these Men, That Confirmation was to be a perpetual Rite; or say, as you Churchmen do, That your Imposition of Hands is after the Example of the Apostles? 
See in the Proper Collect, in the Office of Confirmation, Upon whom (after the Example of the Apostles) we have laid our hands, etc.  When 'tis so far from it, That the effects then consequent thereupon are now wholly ceased: We read indeed, in the Eighth and Nineteenth Chapters of the Acts of the Holy Apostles, that when Confirmations were held by St. Peter and St. John at Samaria, and St. Paul at Ephesus, The Holy Ghost visibly and miraculously set a Seal to this Ordinance, by bestowing on the Persons confirmed extraordinary Gifts, such were that of Prophecy, speaking with tongues, and the like, necessary for those times; upon which account they might well say, Receive ye the Holy Ghost: But where is that bold Prelate amongst you, that dare pretend to any such Power now?  
Nor do any of our Bishops make use of that Form in Confirmation, but only pray, That God would defend that Child, or Servant of his, on whom they lay their Hands, with his Heavenly strengthening Grace, etc. 
See the Benediction in the Office of Confirmation.  Whose Prayers, together with those of a great many devout People assembled at such times, we cannot doubt, but are effectual for the obtaining that Blessing, for all such who are qualified to receive it, and are not Contentious or Despisers of the Church of God. 
1 Cor. 11, 16.22.   
And that no more than this, viz. The obtaining the inward Graces of God's Holy Spirit for some that were confirmed, was designed by the Apostles themselves in their Confirmations, I think may be fairly gathered from that very Place, alleged to the contrary, out of the Eighth Chapter of the Acts: For as our Right Reverend Diocesan hath observed, 
In his 3d. Letter to his Clergy, 1682 on Confirmation.  where this Power is mentioned, There is no Exception of Age, Sex, or Profession; but all indifferently that had been baptised received the Holy Ghost by Imposition of Hands As it is said, Acts 10.47. when St. Peter preached at Cornelius' House, the Holy Ghost fell upon all that were to be baptised, as a Token of their being fit for it, Verse 48. Which if so,  
If the Case be thus, that the Holy Ghost fell on all indifferently, and that all could not Prophesy, all had not the Gift of Healing or of Tongues, nay, that all had not a Share of any outward Gift; then certainly they, whom God separated not to any Office of the Church by some outward Gift, for the Conversion or Edification of others, had only some outward show passed upon them for the greater Evidence of the inward Gifts of the Spirit of Grace, Gratiae gratum facientis.  
This, in short then, I take to be the Sense of our Church in this Matter; That the Holy Ghost is given us in this Ordinance, not to make us able to prophesy, to speak with Tongues, or the like, But to know the Word, and to do the Will of God as well as we can. To which Purpose, that I may conclude this Head, hear what St. Austin said long ago against the Donatists; 
De Bapt. contra Donatist. lib. 3. cap. 16.  Neque enim temporalibus & sensibilibus miraculis per Manus Impositionem, etc. The Spirit which is now given by Imposition of Hands, is not attested by temporal and sensible Miracles, as it was at first, for the Commendation of our Faith while 'twas young, and to enlarge the Beginnings of the Church: For who expects now, That those on whom Hands are laid, for receiving the Holy Ghost, should presently begin to speak with Tongues: But yet, the Divine Love is understood to be secretly and invisibly inspired into their Hearts, by the Bond of Peace, which enables them to say, The Love of God is spread abroad in our Hearts by the Holy Spirit that is given us. The Consequence of which will be, That we ought not any of us to despise Confirmation, because 'tis not attended with miraculous Gifts, which have ceased above 1200 Years ago; since though it imparts no Gifts to us now, yet it may be the means of communicating such Graces, as may enable us to perform our Duty, and practise it to the obtaining of Eternal Life, which is far better.  
As for those therefore, who would have Confirmation now wholly laid aside, as not according to the Example of the Apostles, because in the Infancy of the Church, the Holy Ghost was in some Cases miraculously bestowed by such Imposition of Hands, which ought not for good Reasons to be expected now; 
See Falkner 's Libertas Ecclesiastica Book II. Chap. 4. §. 2.  They may as well, 'tis thought, assert that the Imposition of Hands for Ordination, is not continued in the Church from the Example of the Apostles, because then the Holy Ghost was sometimes extraordinarily given thereby; or that our Praying and Preaching is not a doing that, for which we have the Apostles for an Example, because we cannot by them expect, we do not any where find, amongst those that pretend chief to the Spirit, such wonderful Gifts, as sometimes were conferred under the Apostles Doctrine, and by their Prayer. But,  
2dly, If the Rite of Imposition of Hands in Confirmation is to be perpetual: Our next Enquiry must be, where, or with whom the Power of thus Laying on the Hands is lodged. The Presbyterians all say, With the Priests; We of the Church of England unanimously, With the Bishops; and that for this Reason amongst others, Because the Dignity of their Office chief gives Authority to bless (according to that Rule of the Apostle, without all contradiction, The Less is blessed of the Greater,) 
Heb. 7.7.  Which Reason, as it was backed by that early notable Example, of St. Peter's and St. John's Mission from Jerusalem to Samaria, to confirm those whom St. Philip had baptised, but could not confirm, made this Custom so prevail in the Church, 
L'Estrange his Alliance of Divine Offices, chap. 9 p. 258.  That, we are told, there cannot be produced any authentic Testimony out of Ecclesiastical History, where a mere Presbyter presumed to exercise the Office of confirming, which was ever in the Primitive Church reserved to the Bishop alone. This I might largely prove out of Antiquity, particularly that known Place of St. Cyprian, 
Cypr. Ep. ad Jubaianum de Bapt. haereticis.  Qui in Ecclesia Baptizantur, Praepositis Ecclesiae offeruntur, etc. Those that are Baptised in the Church, are presented to the Bishops to be confirmed.  per nostram orationem ac manus Impositionem Spiritum sanctum consequantur, That by our Prayers and Imposition of Hands they may receive the Holy Ghost. But I must hasten to my Third Head, remarking this by the Way, That whether the Power of Confirmation be lodged with Bishop or Priest, we of this Church are certainly in the right, which our Dissenting Brethren may not be: For, if those only can Confirm, who are called to the Office of a Bishop, as the Primitive Writers generally affirm conformable to the Practice of the Catholic Church, we have such Bishops amongst us, whilst they confessedly have not; If Priests may do it, our Bishops are, by the Confession of them all, Lawful Priests in the Church of God: So that the Case stands thus betwixt us, If Priests may confirm, we have such as well as they, by their own Concession; If Bishops only (as most but themselves hold) we have them, whilst they have not.  
But now in pleading for Confirmation by Bishops only, I would not be thought (as some slanderously insinuate we of the Church do endeavour) to make it a Sacrament, nay set it above either of the Sacraments instituted by our Blessed Saviour; because we allow a Deacon to officiate in the Lord's Supper, and a Priest to Baptise, but only a Bishop forsooth can confirm: No, in this we only follow the Institution and Practice of the Catholic Church, which reserved Solemn Benedictions as Acts of Paternal Authority to the Bishops alone; but are so far from holding Confirmation a Sacrament, That we expressly say, 
Art. 25th. of the Church of England.  Those Five commonly called Sacraments in the Church of Rome, viz. Confirmation, Penance, Orders, Extreme Unction and Matrimony, are not such; for that they have not any outward visible sign or Ceremony (ordained of God) as Tokens of inward and spiritual Grace thereby conferred. And the Papists must suffer us to beg their Pardon, if we reject the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or anointing Oil made use of by them in Confirmation as an outward visible Sign, etc. (which yet we confess was anciently used in Baptism and in Confirmation too as a Ceremony only) together with the Box on the Ear which the Bishop gives the confirmed Party, the Binding of the Forehead for Seven Days after, and Abundance other Legerdemain Tricks foolishly and superstitiously brought into this Religious Performance by them, till we have as express Warrant from Scripture or Reason for them, as we have for Imposition of Hands, which they have irreverently, I may say, Sacrilegiously thrown out of this Office, but we have restored, since the Reformation, to its Primitive Usage.  
Nor do we allow this Imposition of Hands, to be a sacramental Sign of pardoning and satisfying Grace, as Water, Bread and Wine, are in the Sacraments properly so called, and which are Means of conveying that Grace unto us; But we look upon that Ceremony here used, only 
V Falkneri Libert. Ecclesiast. lib. & cap. uti supra §. 14.  as an immediate Representation of a Benediction; and of being thereby received into a higher Degree of Christians, by the Ministerial Power of the Church; and though further Grace from God is needful in this higher Degree, and humble and devout Persons may receive Grace from God suitable to whatsoever State he calleth them; yet Grace is in these Cases to be expected in the Use of Prayer, and from the Promises of God's Assistance to, and Presence with his Ministers, and People, not immediately by the use of Imposition of Hands; The Benefits consequent upon which, as it is joined with the Prayers of the Bishop, and other Holy Christians, I come next to consider, as my Third Head.  
3. Now the Benefits received by Imposition of Hands in Confirmation, with the Bishops and the Church's Prayers, are very great and many: But I shall crowd them for the present, into the three following. The First, with Respect to the Confirmed Persons, as herein immediately concerned; the other Two, with Relation to the Established National Church of Christ, as it at present stands circumstantiated in England.  
First, As to the Persons immediately concerned; The Benefit they receive by Confirmation, if duly qualified, is the Infusion of that Heavenly Grace into their Hearts, mentioned in the Bishop's Benediction, and specified in the First Prayer, 
See Dr. Comber, pag. 223.  as we are assured out of the Office of Confirmation as long ago as St. Ambrose's Time, To be the Spirit of Wisdom and of Understanding; Of Wisdom, i. e. in spiritual Matters; and of Understanding, i. e. of apprehending what we are taught; The Spirit of Counsel and of Ghostly Strength; of Counsel, i. e. of prudent managing all our Actions; and of Ghostly Strength, i. e. of executing all our Religious Purposes; The Spirit of Knowledge, and of True Godliness; of Knowledge, i. e. of discerning between Good and Evil; and of True Godliness, i. e. of Devotion in God's Service; Lastly, The Spirit of Fear, i. e. of Reverence towards God in all our Actions: And what an inestimable Advantage is this, if we reap this great Blessing from Confirmation, as I question not, but every pious Christian doth, who is sincere in his Intentions and Endeavours? 
Id. ibid.  If we are from henceforward wise and apprehensive, prudent and courageous; discreet in our choice; devout in our Duties; and pious in our Lives; what Graces will there be wanting? Which of them will not spring from this Root? We shall then be endued with Charity, and the Love of God: Humility and Watchfulness; Faith and Holiness; Meekness and Patience; Temperance and Chastity; every thing that may make us good Christians, good Communicants; Whence a Second Benefit of Confirmation arises to the National Church of Christ here established amongst us.  
2. 'Tis a known inveterate Prejudice sown in the Minds of most Presbyterians, Independants, and others among us, That we admit to the Holy Sacrament, all sorts of Comers, good or bad, godly or profane, without any Care, or the least Distinction: To which (though I might answer, That their own Communions, however they may pretend them to be made up of the only Saints here on Earth, are but mixed ones, (as is too evident from the scandalous Lives of many of their most zealous Professors as well as ours) and that whatever is amiss amongst us of that Nature, might have been cured long since by that Discipline, wished for every Year in the Ash-Wednesday service, 
Preface to the Commination.  did not they industriously hinder its Restauration, by bug-bearing People into strange Notions of its Popishness, Prelateness, and I know not what Mischievousness besides:) I say, though I might reply thus to them, yet we may hence all of us afford them a more convincing Argument to the contrary, and at the same time demonstrate the great Advantages of Confirmation, which we have, but they have not yet received amongst them, though confessedly of so very great Use. 
See above pag. 9, 10.  That is, let us every one of us, who shall be, or are already confirmed, but approach to the Holy Sacrament 
And there shall none be admitted to the Holy Communion, until such time as he be confirmed, etc. Rubr. 3d. in the Office of Confirmation.  (and no Body ought to come near it before Confirmation, as ours with the Primitive Church expresses its Unwillingness in the last Rubric of the Office for it) with devouter Affections, and live to better Purpose after Confirmation than before we did, and we cannot fail of doing a great deal of Honour to God Almighty, by thus vindicating our Church's Constitutions, and doubly stopping the Mouths of these Gain-sayers; as effectually we do,  
3. Those of the Anabaptists: 
V Humfredi Ep. Sarisburiensis Diat. Praelimin. ad Hammondi Com de Confirmat. §. 12.  The chiefest of whose Objections against our Infant-Baptism, is, That it doth not lay so strict an Obligation upon Men, as that of Adult Persons doth: But see, how the Force of that is taken away by the right Use of Confirmation amongst us; For, do they call for a Personal covenanting with Christ in Believers? 
See the Bishop's Interrogation in the Confirmation Office.  Here we have it, every confirmed Person taking upon him, or herself those Vows which were made for them in Baptism by Proxy; Do they require Public Solemnity in this Matter, for a firmer Engagement of Men to their Duty? Our Confirmation answers this their Expectation to a Tittle: For we ever renew our Baptismal Vow, in the Church, the most Public Place set apart for God's Public Worship, before the Bishop and others, God's public Ministers, and a full Congregation frequently. Is there any thing else, that can engage Persons more rigidly to the Performance of this Covenant, which the Anabaptists don't require? Can a particular Witness, that may frequently stir us up to the Remembrance of our Solemn Promise made to God before his People, be desired for this end? That nothing may be wanting to render People as much Christians as can be, Our Church enjoins, 
Rubr. 4th. in the Church-Catechism.  That every one shall have a Godfather or Godmother, as a Witness of their Confirmation. Which Order, were it not neglected as I fear it is too much, would make our Provision more effectual for the promoting of Christianity, and less exceptionable, than the Rebaptisation of these our Adversaries. But now,  
Fourthly and Lastly, That these Three Benefits of Confirmation may truly redound to ours and the Church's Good, The Person immediately concerned, must be of a competent Age, 
Rub. 3d. in the Catechism.  Which is the first Qualification, aught to be required of Persons that do desire to be confirmed.  
'Twas the Practice of the Church of Rome at first, to confirm Children presently after Baptism; not many Years ago here in England they did it not till they were Five Years of Age; and in a late Council, younger than that of Trent, (since the Printing of our Common-Prayer Book) they have prohibited the Administration of it to all under Seven at least. 
Minori septennio Confirmationis Sacramentum nemini praebeatur. Conc. Mediol. I. Cap. Quae pertinent ad Sacramenti Confirmat. administrationem.   
I am glad, I confess, to see a Church that boasts so much of her Antiquity, doth not think herself yet too old to learn: 
Quare si duodecimus annus non expectandus videatur, usque ad septimum certe annum differre, maxim convenit. Catechism. ad Paroechos. Cap. de Confirmatione.  But she has not reached the Prudence of our Constitution for all that: There being some at Seven, nay at Twelve (which is thought early enough by some) what through difference of Education, want of natural Parts, and other the like Impediments, are as uncapable of answering the End and Design of Confirmation, as others are at Five: Our Church therefore by requiring, that Persons to be confirmed, should be of a competent Age, leaves it to the Care of Ministers, Parents, Godfathers, Masters, or other trusties, That they recommend none to the Bishop, but such as are of Years of Discretion enough (be they older or younger) to make a Renunciation of the Devil, the Pomp's and Vanities of the World, with all the sinful Lusts of the Flesh; and can give a tolerable account of the Creed, the Lord's Prayer, the Ten Commandments and the Sacraments. Those therefore, who bring or send any to Confirmation who can only say their Catechism by Rote, and are not duly qualified, as has been said; though they mean well in the main, I don't doubt, yet they must be looked upon as such, who grossly abuse their Charge, and expose this Holy Institution to the just Scoffs of the Enemy, who will be sure to brand it, upon this Account, as a ridiculous, useless Ceremony.  
2dly, As Persons desirous of Confirmation, must be of a competent Age, so be they never so old, they should not be confirmed twice; 'Tis a pious Error, I verily believe, in a great many, who thinking they can't have the Blessing of a Holy Man too often, follow the Bishop almost wheresoever he goes. But such are to be acquainted, since 'tis hardly possible to avoid the Impracticableness of its Reiteration in populous Cities, that there is no more need of a Second Confirmation than there is of a Second Baptism.  
3dly, The last Qualification of Persons to be confirmed is, That they come with Devotion and Reverence, not for Fashion's Sake or Company's Sake only, as I fear, is the Case of too many. They who come to Confirmation, should be as much in earnest, as if they were going to the Holy Sacrament, or were even upon their Deathbeds: 
See the Interrogation and Answer in the Office of Confirmation.  For when they answer all, I do, to the Bishop's Question, who asks them, Whether they will now release their Godfathers and Godmothers from the Vow they took in their Names, and take it now in Person,  
They solemnly promise the utmost Diligence and endeavour in their Christian Warefare; the Breach of which he will most grievously punish in the negligent; but to the rest will afford such Strengthening Grace, as may enable them to overcome the Powers of Darkness, and gain that immortal Prize, the Crown of Glory which he has laid up for all them, who shall fight a good Fight, and finish their Course, by continuing faithful to the End.  
Having thus explained to you at large the Nature of Confirmation, told you who only has Authority to confirm, set down the Benefits of it, and hinted at the Qualifications of such as are desirous of them.  
Give me leave, before I dismiss you, to present you in Miniature, with an exact Representation of the whole, according to the exactest Model of the Excellent Erasmus: Who, in his Wishes for a more useful Confirmation than that in the Church of Rome, many Years ago, seems methinks prophetically as it were, to describe what we shall see performed here this Afternoon: His Words are to this Purpose, in his larger Preface to his Annotations on the new Testament: 
Aguntur nunc in Templis quibusdam Comediae de Christo resurgente, etc. Erasm. Roterodam. Pio Lect.  You shall see, saith he now, Comedies acted in some Churches (meaning those under the Papal Jurisdiction) of the Resurrection of Christ, of his Ascension to Heaven, of his sending the Holy Ghost, and the like: But how magnificent would this Spectacle be, To hear the Voice of many Youth's dedicating themselves to Jesus Christ? of many Striplings taking their Oath of Allegiance to him at the Hands of the Bishop? To see these new Christians, that carry their General's Mark in their Foreheads, which they received at the sacred Laver, renouncing the World which all lies in Wickedness, abjuring and hissing at the Devil, with all his Pomps, Pleasures and Works; and to hear the Voice of the rest of the Multitude applauding and wishing well to these young Soldiers of Christ.  
And let us, who have been already confirmed so hearty wish well to them all, that we may at the same time look well to ourselves, who are every one of us equally concerned in the Business of the Day: Our Church having appointed Confirmation as well as Baptism, to be administered Publicly, that her several Members, may have frequent opportunities of being put in mind of those Vows, which God knows, the best of us are too prone to forget.  
That we may then all of us improve this favourable one to our great Advantage, Let me conclude the whole Discourse, with a Word of Advice to every one of you here present. As well to you who are already confirmed, as you who shall be by and by, in the incomparable Exhortation of the Greek Church to her Catechumen when they promise to become Christians. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factà a Pariarchâ congregatis Catchumenis in Euchol. Graecorum's Edit. Goar. p. 342.  The Bonds are now sealed, and Christ has received them, who is in Heaven: Mind your Promises, and fulfil your Engagements, which will be openly produced at the Day of Judgement:— Take heed ye blush not at Christ's dreadful Tribunal where all the Powers of Heaven tremble, and all Mankind stands to be judged: Where the Devil will be present to accuse you, saying, Lord, this Wretch in word renounced me at thy Altar, before the Bishop, other thy Ministers, and the whole Congregation, but in Deed was my Servant: Then Angels shall sigh, and Holy Men bewail their Misery: But Father nor Mother cannot help you; Brethren and Friends will not own you, but every Man shall be naked and destitute; Consider therefore, and provide for your own Safeties in this Life, that ye may be all happy in the Next.  
Which God of his infinite Mercy grant, etc.  
To whom with the Son, and the Holy Ghost, Trinity in Unity, and Unity in Trinity, be ascribed by the whole World, all possible Adoration, Honour and Glory.  
As it was in the Beginning, is now, and ever shall be, World without End. Amen.  
FINIS.   

Books Printed for Henry Bonwicke, at the Red-Lion in St. Paul's Churchyard.  
THE General History of the Reformation of the Church: written in Latin by John Sleidan, faithfully Englished; To which is added a Continuation to the End of the Council of Trent, by E. Bohun Esquire, in Folio.  
Two Useful Cases resolved. 1. Whether a Certainty of being in a State of Salvation be attainable. 2. What is the Rule by which this Certainty is to be attained. 4ᵒ  
A Sermon Preached at the Funeral of the Reverend Mr. John Culme, Vicar of Knowstone and Molland, in Devon: By Lewis Southcomb, Rector of Rose-Ash.  
Of Public Baptism. A Sermon Preached before the Lord Mayor, etc. at Guild-Hall-Chapel, Nou. 20th. 1692. By Philip Stubs, A. M.  
A Discourse, proving from Scripture and Reason, that the Life of Man is not limited by any absoute Decree of God, By the Author of the Duty of Man, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Or Hope and Peace: In a Letter to a Person troubled in Mind, who (though a Virtuous Lady yet) laboured under the great Scrupulosities, Doubts and Fears, and some uneasy Degrees of Desperation. By a Divine of the Church of England. 12ᵒ.  
The Art of Catechising, or the Complete Catechist, in Four Parts. 1. The Church-Catechism resolved into easy Questions. 2. An Exposition of it in a continued, full and plain Discourse. 3. The Church-Catechism resolved into Scripture-Proofs. 4. The Whole Duty of Man fitted for the meanest Capacities, the weakest Memories, the plainest Teachers, and the most Uninstructed Learners.