The Sacred Rite OF Confirmation. Discoursed of in a SERMON Preached at Okeham in the County of Rutland, At a Confirmation there Administered, by the Right Reverend Father in God WILLIAM Lord Bishop of PETERBOROW. On May 17. 1683. By John Savage, Rector of Morcot in Rutland. ACTS 15.41. He went through Syria and Cilicia confirming the Churches D. Hieron. Dial. advers. Luciferianos. Si Scripture authoritas non subesset, totius Orbis in hanc partem consensus instar praecepti obtineret Hookers Eccles. Polit. lib. 5. p. 355. There is no cause we should doubt of the benefit of Confirmation, but surely great cause to make complaint of the deep neglect of this Christian Duty. Let Them not take it in evil part, the thing is true, their small regard hereunto hath done harm to the Church of God. LONDON: Printed by J.C. and F.C. for William Hensenian, at the Kings-head in Westminster-hall. 1683 TO THE Right Reverend Father in God, WILLIAM Lord Bishop of Peterborow. May it please your Lordship, IN Obedience to your Lordship's commands, I first Preached, and now Publish this ensuing Discourse. Whether I have offered any thing herein that may probably win any to a love of and veneration for this great Office, I shall not presume to judge, none being more conscious of its defects than myself. But since it hath passed your Lordship's approbation, and was favourably received by the Reverend my Brethren of the Clergy, I do the less value the censures of others. I am not ignorant that this Age, in the Universities and Cities especially, abounds with great Scholars and eminent Preachers, the glory of our Church, as well as the envy of our Adversaries; and I hope those great men will not disdain to have a Mite thrown in now and then (though by the meanest Rural Divine) to make some little addition to their Treasury. When your Lordship first limited me to this subject, I thought it a barren soil, because not commonly managed, but after a few thoughts spent upon i●, and turning up some of the surface, I promised myself it would prove (to speak like a Countrey-Parson) of the same nature with new broken up ground, which usually yields a double Crop. I found the matter so copious, and the Office, which St. Paul reckons amongst his six Fundamentals, so easily defendable, that it has run this Discourse into a more than usual length; for which I hope the great usefulness of the Subject, though not the way of handling it, will apologise, if not make sufficient amends. That your Lordship hath highly advanced the honour and interest of this Church in general, and particularly retrieved the almost lost Reputation of this Sacred Office, stopping for ever the mouths of our Adversaries (who are apt to bellow against unpreaching Bishops, and the neglect of those Offices that bring no secular advantage) by your frequent Preach, public Exhortations, and constant Ministration of this holy Office; That by your candour and condescension, you oblige your Clergy to a regular Conformity, and a love to your Lordship's injunctions as well as person; That by force of Argument, managed with a winning mildness and sweetness of disposition, you have worn off the natural ruggedness of many of the Dissenters, and prevailed upon them to promise a submission: These things are not unknown to us who have the happiness to live within your Jurisdiction, nor will it be deemed a piece of Sycophantry by any who have the least knowledge of your Lordship's Person or Actions. And amongst the many demonstrations of your Lordships known candour, these are not the least, That you command me to Print this ensuing Discourse, thereby showing your readiness to encourage the industry of the meanest; That you please to undertake the protection of it from the proud and censorious; And that you give me leave in so public a manner to subscribe myself Your Lordship's most humble and Obedient Son and Servant, J. S. The TEXT. Acts 8. Chap. 17. v. Then laid they their hands on them, and they received the holy Ghost. SAint Luke having in his Gospel given an account of the Actions and Say of our blessed Saviour, from the time of his Birth, till his Ascension into Heaven, (which glorious Ascension of his we do this day commemorate, and whose gifts soon after bestowed are on this day to be distributed) does in this Sacred History inform us of some of the most remarkable passages in the Lives of the Holy Apostles. Whereof some are common unto all, others peculiar to a few: those that are peculiar, he restrains especially to St. Peter and St. Paul, the one of the Circumcision, the other the Apostle of the Uncircumcision; and by restraining his History to these two, he does tacitly insinuate, that the rest of the Apostles were no less industrious in their several Provinces to propagate the Gospel of Christ. Amongst those actions that are common unto them all, none more properly relates to the occasion of this present Solemnity, than that remarkable Office of Confirmation, here recorded in the Text, which the Apostles by St. Peter and St. John, their lawful Delegates, did administer to a numerous company of the baptised ●●●…aritans. For St. Stephen being Crowned with Martyrdom, Chap. 7. and a violent persecution being raised against the Church, in the beginning of the 8th, the six surviving Deacons, with many other Christian Professors, were scattered abroad throughout the Regions of Judea and Samaria, preaching the Gospel of Christ. But the Apostles having not as yet composed the common Symbol of Faith, or having not by lot or suffrage assigned to themselves their several Provinces, continued still at Jerusalem, where they soon received the joyful news of that wonderful success the Gospel of Christ had obtained by the preaching of St. Philip the Deacon, who by Apostolical assignment, as some, or by Divine impulse, as others, going to Sebaste, a Town founded by Herod the great to the honour of Augustus, and the Metropolitan City of Samaria, verse the fifth, rescued that whole City from the enchantments of Simon the Sorcerer, and converted them to Christianity: for though all from the least to the greatest had given heed unto Simon, saying, This man is the great power of God, v. 10. yet when they believed Philip preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were Baptised both men and women, v. 12. and those were the people with one accord, v. 6. The news whereof coming to the College of the Apostles, then residing at Jerusalem, they unanimously sent Peter and John to complete and perfect by their Apostolical Authority what was so happily begun by Philip the Deacon, v. 14. who being come to Samaria, and praying for them that they might receive the holy Ghost, (and that in a more eminent and abundant measure than they had at their Baptism) v. 15. their holy and servant prayers met with a suitable return, this Sacred Historian assuring us in the words of the Text, That having then laid their hands on them, they received the holy Ghost. And what was then done by the Apostles in their own persons, we are now met together by the good providence of God, to see in some measure performed by one of the Apostles Successors, who though he pretends not by virtue of his Succession to the same power the Apostles were endowed with, viz. Of conveying the gift of working Miracles, and speaking with unknown Tongues, those gifts, together with their necessity in the infancy of the Church, having long since ceased; yet may justly challenge from those his Predecessors, all that power that is now necessary and essential to the edifying and governing of a well-constituted Church, part of which does consist in this holy Rite of Confirmation, which he is now about to administer to all that are duly qualified; and I hope All are so, (through the care and industry of their several Pastors) that are here met this day with an intention to receive this holy Mystery. And the greater grounds we have to hope it, when we consider how many thousands in this little County, beyond the usual number, were prevailed upon and prepared for receiving the holy Eucharist at Easter last; in which, blessed be God, we had almost as wonderful a success as St. Philip had in that City of Samaria, whole shoals and multitudes of people, (the most inveterate of Rebels and Dissenters not excepted) throwing off those Sorceries and Enchantments wherewith they had lately been deluded, and coming with at least an outward Reverence and Devotion to that holy Sacrament. 'Tis true, we the Officers of our Lord, in pursuance of our original Commission, and the late Orders to us directed, were forced to go into the highways and hedges, to compel some stragglers to come in, that these his Consecrated Houses might be filled; but when we came unto them, we found it was their disuse and ignorance of the thing that created a prejudice; for when they submitted to the Summons, and observed the decorum and gravity used in the celebrating of those holy mysteries, their fear of the Laws was presently changed into a love for their duty; and their seeming alacrity and reverence, makes us almost to think that Proctors and Appariters will be altogether as useless now, as they were in the Church at Jerusalem, where the Disciples continued with one accord in the Temple. Guardians of Churches, without the guilt of Perjury, may shortly make their presentments Omnia bene; Canons and Constitutions may hereafter be made without the necessity of affixing Anathema's; and we shall again recover the golden age, where be that runs will read his duty, and every one will be Religious without the force of Coercive Laws. These good Successes and happy Omens we must acknowledge due (under God) to the care and vigilance of our right Reverend Diocesan, by which in some competent measure, as far as his Sphere reaches, he hath secured unto us the happiness of this present Age. But his care for us is not here terminated; that he might derive the like Piety and Devotion to Posterity, and the succeeding Ages might share with us in the happy influences of his wise government, he did by the like Orders lately enjoin his Clergy to prepare the younger sort by Catechising and wholesome Instructions for the worthy partaking of this holy Ordinance. And thanks be to God, we do this day see the joyful fruits of our labours: we have indeed heretofore toiled day and night, and have caught little or nothing; but when by the assistance of our Saviour, and the direction of so wise a Pilot, we threw out our net, behold what a vast multitude is here encompassed, both small and great! and though the draught be so large, we need no Trimmers to secore our vessel; it will neither sink with its own weight, nor will the waves of this world prevail against it, if to a lively faith in Christ we add a reciprocal love amongst ourselves, and unanimously resolve to carry on what is thus so happily begun. And that I according to my model may make one step towards the carrying on of this great work, and the meanest in the Auditory may understand the nature of this great Office that is now about to be celebrated, let me humbly crave your attention whilst I insist on this remarkable instance, which the Apostles have here given us, a summary account whereof we have in the words of the Text: Then laid they their hands on them, and they received the holy Ghost. Which words afford us these two Generals. 1. The celebration of a holy Rite or Ceremony: Then laid they their hands on them. 2. The wonderful effects or consequents of it: And they received the holy Ghost. In treating of the first General, I shall briefly discourse of these following things. 1. Of this Ceremony in general, showing you the lawfulness of it. 2. Of the nature of this particular Ceremony, what it is significative of, the great ends and purposes for which it was originally used, and afterwards instituted and practised in the Christian Church; together with the material duty that this Ceremony did heretofore wait upon and accompany; and from thence the expediency of it will be discemed. 3. I shall discover to you that peculiar Order of persons to whom the administration of this holy Office is restrained, with some probable Reasons of such restriction; and from thence we shall see the honour and veneration we ought to have for it; not so much in itself considered, but as it is annexed to the highest Order in the Church, the Apostles and the succeeding Bishops. 4. I shall lay down the qualifications of those to whom this Office is to be administered; and from thence the holiness of it will appear, it being not promiscuously to be administered to all that shall rudely and unpreparedly offer themselves, but set apart for, and appropriated to sober and competently intelligent Christians. In treating of the second General, I shall endeavour to show, 1. What were the great and stupendious effects of it upon its first institution and practice. 2. That the consequents of it now upon its present administration by Episcopal, are altogether as valuable as those were that ensued upon the imposition of Apostolical hands. 3. That the seeming disproportion betwixt the outward means and the inward effects, ought not to prejudice any considerative person against the power and efficacy thereof. 4. We shall from the premised Positions easily infer the excellency and usefulness of this holy Office, if not the necessity of its continuance in the Christian Church: And so briefly conclude our discourse with humble and modest Persuasives to all persons concerned. I begin with the first General, 1 Gen. and under that with the first thing that offers itself to our consideration. I. And that is to treat of this Ceremony in general. That imposition of hands is a mere Ceremony, having nothing of intrinsic goodness to recommend its use u●●… us, is acknowledged by all; and yet this Ceremony (which abstractedly considered was neither good nor evil, which might have been done or left undone pro libitu, according to the pleasure or discretion of its Authors, without any prejudice to the Church, or violation of any Christian Law) was used by our Saviour upon several occasions, and practised by the Apostles in this and many other instances. Now is it not much that our Saviour and his Apostles should be so ceremonious, that they should offer to practise that at which the Consciences of tender Christians might probably be offended? what! had they no regard to the scruples that might possibly arise in the new converted Samaritans, or could they not foresee what offences more enlightened Christians in after-ages would take at such legal worship, such matters of indifferency in God's service? Neither of these can be imputable to our Saviour, and no doubt the Apostles had a just regard to the one, and by inspiration or rational conjecture did foresee the other; but they well understood that not such indifferent things by them practised, but the indiscretion of some and the malice of others would create those prejudices; they might pity such persons as weak and wicked, but this was not reason sufficient to deny the Service or Discipline of the Church its innocent and significant Ceremonies, because there are sools or mad men that will either laugh or rail at them. That God did actually restrain the natural liberty of man before the Law was delivered, nay before Circumcision was enjoined, is plain from many instances, particularly from some of those seven precepts delivered by God to the Sons of Noah, Gen. 9.4. which in themselves considered, are of an indifferent nature, and could not be esteemed by the Heathen Proselytes of Antioch to be what the Apostles called them, necessary things, Acts 15.28 had they not been made necessary to them by a former positive inhibition, or at least at that time become necessary in respect of the end they aimed at; the restraining our liberty in things indifferent being sometimes absolutely necessary, in order to the peace and unity of the Church. And as God before the Law did restrain man's liberty from several things indifferent; so when the Law was to be abrogated, our Saviour does however by a positive injunction tie us up to the observance of some indifferent things. Nay, he was so far from scrupling the use of lawful and innocent Rites, that he adopted two Jewish Ceremonies into the Christian Doctrine; the one from Baptising of Proselytes, and the other from the Postroenium of the Paschal Lamb; neither of which was enjoined by the Levitical Law, St. Mat. 28.19. St. Mat. 26.26. and yet both of them appointed by him as the lasting and perpetual Sacraments of his Church. By his indispensable enjoining only these two, he did signify his dislike of that burdensome variety which the Law and the traditions of the Elders required; but by appointing these two, he did also show that it is not unlawful under the Gospel to appoint Rites and Ceremonies, so they be for order and edification. And this our Saviour in many other instances did intimate unto us. By a word from his mouth he might have infused his holy Spirit into the hearts of his Apostles, but his infinite wisdom rather made choice to join with it that significant ceremony of breathing on them, thereby signifying, St. John 20.22. that he did at that instant immediately from himself convey the holy Ghost unto them. And to come closer to our present purpose; Had our Saviour been nice and scrupulous in such matters of indifferency, the pronouncing his benediction on the children that were brought unto him had been sufficient; St. Mark 10.16. he had never taken them up into his arms and laid his hands upon them, using Ceremonis burdensome to himself, as well as offensive to others. I need not instance in that famous Council celebrated at Jerusalem by the Apostles; Acts 15.28. nor need I recount the Apostles Canons collected by Clemens Romanus, even those that are accounted genuine; wherein their Christian as well as natural liberty was restrained, and by which they consulted not the cavils and petulant humours of Gainsayers, but the peace and safety of the Church. Let it suffice that holy Scriptures do abundantly testify this to be the constant practice of the Apostles, when they thought it a good expedient for Peace or Decency: Thus we find St. Paul to make an order, not only in the Churches of Galatia, but in Corinth too, 1 Cor. 16.1. that on the first day of the week collections should be made for the necessitous Saints at Jerusalem. Now the Corinthians were generally rich, and (not unlikely) saucy and conceited, as appears from the Epistles of St. Paul, and those two genuine ones of the aforesaid Clemens; and suppose any of them had objected against this order, that Christ had freed them from the Law of ordinances, that Months, and Years, and Days, were not now to be observed, that this substantial duty of charity might as well be performed on any other day as well as the first, and therefore their Christian liberty ought not to be invaded; what think ye would St. Paul have done in this case? would he have receded from his Apostolical power, and gratified the malapert humours of a few of those rich, but scrupulous Corinthians? undoubtedly he would not; for an Order being once made upon mature deliberation by lawful authority, if rescinded upon no other consideration, but because every man's judgement cannot approve of, or every one's humour will not comply with it, opens a door for all Faction and Schism, and quite unhinges the whole frame of Government; St. Paul surely would have visited such persons with the rod, and not in the spirit of meekness; and have delivered them up unto Satan, 1 Tim. 1.20. 2 Tim. 4.15. as he did Hymeneus and Alexander, for withstanding his word. That common saying in the mouth of every late Dissenter, viz. That God requireth the Heart of man, and not his Hat, St. Paul clearly proves to be a vulgar error: for he tells us, 1 Cor. 11.4. That every man praying or prophesying (which belongs to the people as well as the Priest) having his head covered, dishonoureth his head; i. e. by such an irreverent posture, (during the Office either of Praying or Preaching) dishonoureth Christ; 1 Cor. 11.3 for Christ is the Head of man. When the Apostles had Manacles on their hands, Acts 16.25. and Fetters on their legs, 'tis likely they consulted their own ease, in finding out fit postures for offering up their Prayers; but when those impediments were removed, and the shackles thrown off, they bended their knees and lifted up their hands in their constant Devotions; this being agreeable to the pattern our Saviour had given them, St. Luke 22.41. Acts 21.5. Eph. 3.14. who in the garden kneeled down and prayed. Thus St. Paul entering into the Oratory on the seashore, kneeled down and prayed. And for this cause how I my knees unto the God and Father, etc. And he requires the Christians to lift up holy hands without wrath or doubting. 1 Tim. 2.8. So ceremonious were Christ and his Apostles, that they would not sit when they could kneel; they would not irreverently lean upon their elbows, when they could lift up holy hands. Sitting or leaning (if that can be proved to have been the posture) was well enough becoming the Apostles at the first institution of the Lords Supper; Christ being then in the flesh, in his state of humiliation, and not requiring from them then, those outward tokens of Divine Worship or Adoration: But now, being glorified as God, and challenging obeisance from Men and Angels, Holy Church for good reason hath changed that posture of Leaning for this of Kneeling: For although we have known Christ after the flesh, and leaning in his bosom might be the effect of his great condescension, yet seeing we know him so no more, seeing he hath declared himself to be Alpha and Omega, the first and the last, Rev. 1.8, 11. God blessed for ever; 'tis fit we should change that familiar way of communicating with him; and lest we should be accounted Socinians (who use a Table-gesture, as not owning the Divinity of our Saviour) with all humility upon our knees revere and adore, not the Consecrated Elements, but the glorified Person of the Blessed Jesus. But that we may speak particularly to the instance that is here before us, the Apostles were not scrupulous to use this ceremony in the Text, although joined with Prayer; a substantial part of Divine Worship; nay, although it was amongst the Samaritans, who from a Doctrine that our Saviour had taught them, might be as much prejudiced against such practices, as our lately nice and scrupulous Dissenters. They might have objected after this manner; Did not your Master, in whose name ye teach, tell a woman of our City that God is a Spirit, St. John 4.24, 25. and he that will worship him must worship him in spirit and in truth? and do you his pretended Disciples come into our City and act contrary to your Master's Doctrine? either renounce your pretended Discipleship, or lay aside these childish and Superstitious Ceremonies, which are so inconsistent with the worshipping of God in Spirit and in Truth. 'Tis true, the Samaritans might have objected this, but we find they were wiser than to do so; they well understood that our Saviour in that saying of his, alluded to the Religion to which they had hitherto been addicted, 2 Kings 17.24, 26, 29. a Religion of a mixed nature, consisting of Jewish Sacrifices, offered up not only to the God of Israel, but to Heathen Idols; and therefore she hour would come when those Jewish Sacrifices would be laid aside, and God would be worshipped with the spirits of men, and not with the bodies of Bulls and of Goats; and those Heathen Idols which are vanity or a lie, must be dashed to pieces, and God who is the eternal truth must be worshipped by them. This they knew to be our Saviour's meaning, and that such innocent ceremonies were no way inconsistens with that Spiritual worship he required. So that you see though these were babes in Christ, and as tenderly to be dealt with as newborn Infants, yet this ceremony joined with Prayer, as the Apostles would not wave it, so the Samaritans were wiser than to be scandalised at it. This then being a plain and undeniable truth, that innocent and significant Ceremonies may lawfully be used in the Church of Christ, Proceed we to the second thing. II. To inquire into the nature of this particular Ceremony, what it is significative of, etc. I need not tell you that the hand is the member or instrument by which we bestow our largesses, or convey our gifts and kindnesses to others; nor that even Nature carries the Father's hand towards the Child's head, although at that instant he knows not how or why he does it, when he outwardly prays for, or inwardly wishes him a blessing. The Eastern Heathens were not strangers to this custom; Naaman the Syrian being offended at the Prophet for directing him to so unlikely a cure, as washing seven times in the River Jordan, 2 Kings 5.9. huffingly replied, I thought he would surely come out to me and stand and call on the Name of the Lord his God, and strike or lay his hands over the place, and recover the leper. And that this Ceremony long before the giving of the Law was usually joined with paternal benedictions, is plain from the Father of the Patriarches, Gen. 48.14. who by prayer and imposition of hands blessed the Sons of Joseph. Under the Law the consecration of things or persons to the service of God, Num. 8.10.12. was by Divine appointment to be performed by laying on of hands. So when Moses made Joshua partner with him in his Government, and conveyed to him the right of succession, Num. 27.18. by God's commandment he laid his hands upon him; by which he did not only impart the honour, but the more necessary qualifications of Majesty; for by this he became full of the spirit of wisdom, Moses having laid his hands upon him, Deut. 34.9. And as Blessings spiritual and temporal were conveyed by imposition of hands under the Law; so our Saviour and his Apostles under the Gospel thought good to retain that Ceremony, when they recovered the Sick, when they absolved the Penitents, when they blessed Infants, when they Confirmed the Baptised, and when they ordained Priests and Deacons. To instance in each of these, would require more time than is here allotted; it's own evidence makes it sufficient that I hint unto you, that in all these several Offices, together with the substantial duty of Prayer, they made use of this very ancient Ceremony; and that probably for these two Reasons. 1. To lignifie that at that time there were true and real (not airy or imaginary) Blessings conveyed to the partakers; for what can be more real than the Spirit of Wisdom and godly Fear? what can be more real than Courage and Magnaniimty sufficient to conquer the World, and baffle the strongest Enemies of mankind, as I shall have occasion presently to show? and what could better signify the real exhibition of these, than laying their Hands on them? 2. To signify that the Bishops and Pastors of the Church were the ordinary Means and Instruments, the Hands which God makes use of to convey his Gifts and communicate his Blessings unto men. Such public and solemn Offices as these, wherein extraordinary Blessings were invocated, as they were not rudely and nakedly to be administered without the decent attendance of some significant Ceremonies, so neither were they to be performed nor the Blessings to be expected, without the ministration of consecrated persons. 'Tis their Office to attend us from our Birth to our Grave; by their hands we are regenerated in the laver of Baptism; by their hands we are abundantly strengthened against all spiritual Enemies in Confirmation; from their hands we receive the holy Eucharist, the benefits of our Saviour's Death, and the I ledge of his eternal Love; from their hands, if we fall under the censures of the Church, we receive Absolution; and from the laying on of their hands, together with the holy Chrism (a custom far different from what is now used in the Church of Rome) the Primitive Christians were freed from their several bodily Distempers; or at least from their hands they then received the symbol of Christ's Body and Blood, as the last and eternal Viaticum of their Souls. I should be infinite in recounting unto you all the Blessings which God by these his Servants was and is pleased to communicate unto men, and that under this holy and significant Rite of Imposition of Hands. Here then, in this solemn Office of Confirmation, great and unspeakable Blessings being to be conveyed, and those by his superior Servants the principal Stewards of his Household, what fitter and more significant Rite could possibly be devised, whereby to secure a Blessing to the one, and Honour to the other, than that which the Light of Nature hath affixed to Paternal Benedictions, than what the holy Patriarches before the Law did practise, than what under the Law in several the like cases was enjoined, than what our Saviour did frequently use, and to conclude, than what humane Reason could not possibly invent any thing more plain and significant? But, will some say, Was this all that the Apostles used, and did the Blessings of God follow the Imposition of Hands only? No surely, there was something else belonged to this great Office, and that of a higher and more valuable nature in itself, than what is here mentioned. We are told, vers. 15. that the Apostles, when they were come to Samaria, prayed for them that they might receive the Holy Ghost. Prayer is an essential part of the Divine Worship, but Imposition of Hands is only a decent and significant Ceremony proper and adapted to the present occasion. Their servant and devout Prayers were the holy charms that invited the Spirit of God to descend from Heaven, but Imposition of Hands must be acknowledged only as a decent Rite, made use of mainly to signify that this Spirit would ordinarily come to none but by the mediation and ministry of those whom he had appointed. 'Tis very evident that Prayer was the main Duty; and Imposition of Hands the principal Ceremony; and this is All that we find here recorded concerning the nature of this holy Office: Where then shall we find the holy Chrisin consecrated by the Bishop, which the Church of Rome calls the Matter? where stands recorded that jingling Sentence, Signo te signo crucis, & confirmo te Chrismate solutis, in nomine Patris, etc. which they say is the Form of their pretended Sacrament? If you will find them, you must search Pope Eugenius' Decretals to the Armenians, with the approbation of the Council of Florence; or if that will not satisfy, you may consult the Council of Trent, and the Roman Catechism, which give a large and more plenary account of it: but let me advise you not to search the Scriptures for it, for there you shall not find the least tittle concerning it. And yet 'tis somewhat strange the Scriptures should be silent in a business of such importance; to record nothing but Prayer and Imposition of Hands, and to pass by the Matter and Form, the two essential parts of a Sacrament, seems to be an unpardonable omission in those holy Penmen. But you will find the mistake was not theirs; this Sacrilege or holy Cheat must be imputed to the Church of Rome, who ingenuously acknowledges that, Loco illius manus impositionis, datur in Ecclesiâ confirmatio; i. e. if we may be so bold as to render it into its true English, Prayer and Imposition of Hands is justled out, and the holy Cross, with sanctified Balsam, and a kind of Charm at the end of it, is got into the Chair, and commenced a Sacrament. Had the Romanists retained Prayer and Imposition of Hands, not advancing it to the honour of a Sacrament, but honouring it as a Sacramental completion (which is as much as it will amount to) and added the Cross and Oil only as decent and significant Ceremonies to attend upon it, they had kept themselves within the bounds of modesty: for the truth is, Chrism was of very ancient use even in this holy Office, together with the honourable badge of our Saviour's Cross, as Tertullian, who lived in the latter end of the second Century, testifies in his Tractate De résurrectione carnis. Caro abluitur, ut anima emaculetur: Caro ungitur, ut anima consecretur: Caro signatur, ut & anima muniatur: Caro manus impositione adumbratur, ut & anima spiritis illuminetur: Caro corpore & sanguine Christi vescitur, ut & anima de Deo saginetur. Where you see, betwixt the two Sacraments he gives us an account of Confirmation, and the three Ceremonies that did then attend upon it, viz. The sign of the Cross, Unction, and Imposition of Hands. And St. Cyprian about the middle of the third Century mentions the sign of the Cross in this holy Office, in his Epistle to Jubaianus; per nostram orationem ac manus impositionem spiritum sanctum consequantur, & signaculo Dominico consummentur. So that it must be confessed that these Ceremonies were of ancient use in the Church; and had they been retained only as such, the more sober sort of Christians 'tis likely would not have been offen●●●: But for the Church of Rome to lay aside the Apostolical institution, and to advance these extrinsic Ceremonies to the same honour with the holy Eucharist, is a far greater crime than she committed in the Council of Constance, where she only denies the Cup to the Laity, as resolving to keep them sober; but retains the use of both kinds to her proper Representatives, their Priests standing on tiptoe rather than leave the least drop behind them. Here than you may plainly see the ignorance of some, and the impudence of others, who are Adversaries to our Church. The ignorance (I will not say the malice) of our late Dissenters, who alleged that this Office of Confirmation, as it is used in our Church, is a superstitious practice, and no better than a Transcript of the Pope's Decretals; whereas if they are compared together, they are as opposite as light and darkness; their old Master Cartwright, who first broached this Scandal, openly retracting it upon better information. Here you may likewise behold the forehead of those who pretend to pay a great reverence to Antiquity, who yet curtail one of the Sacraments with a Non obstante, and to make amends for it, add five more as of equal dignity. 'Twould be matter of wonder that these things should gain so great a repute even amongst the vulgar, were it not that we see intelligent Kings and Princes to be every day imposed upon with the supposed holiness of Toys and Trifles; for surely this new-coined Sacrament must be presumed to do as much good to the partakers of it (if there be no real Obstacle to hinder its efficacy) as the Consecrated Clouts (and Rattles) lately sent from Rome to the Infant-Duke of Burgundy. But to wave the levity of their Pretences, more fit for a Stage than a Pulpit, We of the Church of England retaining the Primitive Institution and practice, may comfortably expect a Blessing upon this holy Office; here being no traditions of men imposed upon us as the Commandments of Christ, no Prayers offered up upon this occasion but what the Church upon mature deliberation hath composed; no Ceremonies, as essential to the Office being here used, but what the Apostles practised; and all this as heretofore administered by the Apostles, so now by the Bishops their lawful Successors. And this brings me to the third, viz. III. The peculiar Order of persons to whom the ministration of this holy Office is restrained. We find by the Context, that although St. Philip converted them to Christianity, and discipled them by the Sacrament of Baptism, yet this holy Office was performed by St. Peter and St. John, v. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the Word of God, they sent Peter and John. How! what is this that we hear? Was Peter sent? were the Subjects so saucy and presumptuous as to send their Prince on their Errand? Is not this He from whom his present Holiness derives his Supremacy over all Dominions spiritual and temporal? Did not St. Peter understand his power, or was he so weak as sneakingly to betray the Prerogative of his Chair? Or if he did for that time suffer himself, like the titular Duke of Venice, to be concluded in the general Vote, yet could not his Infallibility guide him in executing the Commission? Must he have a Colleague appointed him to seture his Superiouts that all things shall be rightly performed? Behold then the sandy Foundation upon which the Romanists erect a supreme and infallible Chair to his Holiness. O the miserable shifts that they make to avoid the force of this unhappy instance! And yet amongst them all, that which is the most plausible brings him to an equality with the rest of the Christian Bishops; for A Lapide tells us, that as the Father sent the Son, In Loc. and the Father and Son together sent the Holy Ghost, and yet all three equal in Glory and Authority; so St. Peter may be said to be sent by the rest of the Apostles, non imperio, as he quotes Cajetan for it, sed fraterua charitate & impulsione. Well, be it so, nay we may go far higher, and grant him to be what they say the sixth general Council owned him, Conc. Constantin. 3. viz. Primus Episcoporum, upon condition they will grant on the other side what the same Council plainly determines, viz. thronus Constantinopolitanus aequalia privilegia cum antiquae Romae throno obtineat. Let him have the honour of precedency, let him upon all occasions be the Mouth of his Colleagues, let him open and conclude general Councils, let him be what they pretend St. Cyprian owns, viz. the Origo, the Principium, the Exordium unitatis, provided they will grant him to be what the same holy Father says St. Peter was, in his golden Tractate De Vnitato Ecclesiae, where after he has told us that Christ hath given Apostolis omnibus parem potestatem, he presently tells us, Ho erant utique & caeteri Apostoli quod fuit Petrus, pari consortio praediti & bonoris & potestatis; which Rigaltias miserably endeavours to evade, by granting an equality of Apostleship as to their persons, but denying it to their Successors; an Hypothesis altogether as absurd and groundless, as their pretended Donation from Constantine the Great. But though we may be so civil as to grant him to be major singulis, yet his being sent by the rest of the Apostles, clearly evinces him to be Minor Vniversis; which though it be a great Soloecism in the Civil, yet is not so in the Ecclesiastical Politics. St. Peter you see was concluded by the general suffrage, and so his Successors ought to be, as the Councils of Constance and Basil have strenuously asserted. Sent it seems these Apostles were, but what was the purport of their Commission? It was this, that by their Prayer and Imposition of Hands the Holy Ghost might descend upon the baptised Samaritans. But what was the reason that St. Philip, a Minister of God's Word, did not perform this Duty? He was their Father in Christ, and had begotten them to a lively Faith; he had renewed their Spirits in the Laver of Baptism, and instructed them in the necessary Rudiments of Christianity; 'tis much that he did not solemnize this Office amongst them: Besides, Regeneration is of a higher nature than Confirmation, and he that gave the greater, why did he not give the less? The reason is plain and evident, Because St. Philip was a person modest and faithful, and would not presume to act beyond his Commission; he knew that the Apostles had reserved this holy Office to their own ministration; and for him to attempt it, would have been a sin equal to that of the Sons of Korah, who invaded the Priesthood of Aaron. But the Church of Rome says that his Holiness by the plenitude of his Apostolical Authority may make an inferior Priest the Minister of this Sacrament. If so, 'tis much that St. Peter would give himself such an unnecessary trouble, that he would not take his ease at Jerusalem, and appoint St. Philip his lawful Substitute, giving him a Legantine power, as they say Deacons are capable of: Why, it seems St. Philip was more modest than to ask it; or if he had, St. Peter was more prudent than to grant it. Some things the Apostles did absolutely reserve to themselves and their Successors, which we the inferior Officers of the Church may not, must not pretend to; and amongst them, this of Confirmation was one; and this St. Cyprian fully testifies in his forecited Epistle to Jubaianus, speaking of these Samaritans, Quod deerat, says he, id à Petro & Johanne factum est, ut oratione pro eis habitâ, & manu impositâ invoedretur, & infunderetur spiritus sanctus. And that this was reserved to the Bishops the Sons of the Apostles in his age, himself being a Metrapolitan Bishop, can best inform us: Quod nunc quoque apud nos geritur, ut qui in Ecclesiá baptizantur, Praepositis Ecclesiae offerantur, ut per nostram orationem ac manus impositionem spiritum sanctum consequantur, etc. And this the incomparable Hooker out of St. Jerom. adversus Luciser, proves to have been the practice of the fourth Century; who though no great friend to the Episcopal Order, yet tells us, that the custom of the Churches is, Non abnuo hanc esse Ecclesiarum consuetudinem, etc. Dial. Orth. & Lucis. that the Bishop should go abroad, and imposing his hands, pray for the gift of the Holy Ghost on them whom Presbyters and Deacons, far off in lesser Cities, had already baptised. And for good reason did the Apostles restrain this to themselves and their Successors, when we consider these following things: 1. That this did secure unto them the honour of their Apostolical Chairs; for the safety of the Church depends much upon the dignity of its Superiors, the respect that is given to their persons, the reverence that is paid to their functions. Whereas if the chief Governors of the Church shall communicate to inferior Orders their whole power, reserving nothing by way of pre-eminence to themselves to distinguish them from others; their power being thus made cheap, will become vile and despicable; the Hierarchy that Christ hath established in his Church will soon be destroyed, their Offices confounded, and that question of St. Paul, 1 Cor. 12.29. Are all Apostles, are all Prophets, are all teachers? would be answered in the affirmative: and to be short, such a levelling of all Sacred Orders, would be the undoubted parent of multiplied Factions and Schisms. And though it may be objected that Confirmation is not of equal value with either of the Sacraments, both which inferior Priests are capable of administering; yet it is by its restraint alone, sufficient to secure the honour of the Function: for though a Velvet coat be of far greater worth than a plain linen coif, Hook. Ec. Pol. lib. 5. p. 355. and the first may be worn by every common Lawyer, yet the second being appropriated to Sergeants and Judges, procures them a respect due to their place and dignity. 2. From hence the Apostles to whom the chief care of the Church was committed, were fully satisfied as to the diligence and industry of the inferior Officers whom they had deputed. When they should see 'em bring in full shoals and multitudes of Baptised Converts, offering up solemnly to God such fruits of their labours, and presenting them to the Apostles for their Fatherly Prayers and Benedictions, this could not but be a sufficient testimonial of their pains and faithfulness; and by this the Apostles visited the Clergy, exacting an account of their labours, as well as confirmed the Laity. And indeed no Society can be of long continuance, where there is not such a due subordination; an Independency in the Church loses the bands, and weakens the sinews of Government. That Congregation wherein every Priest is a Bishop, and every Bishop a King, cannot be long without Tyranny: and that Assembly whose Members are superior to the Pastor, and uncontrollable, cannot be long without Schism and Anarchy. But blessed be God, it was far otherwise in the Apostles times, and once again we see it otherwise in this our established Church; where the members of it in matters of Religion and Conscience are to be directed by their several Pastors; the Presbyters and Deacons owning themselves accountable for it to the Bishop, the Bishop to his Metropolitan, the Metropolitans to the King, and the King unto God. And when all these in their several spheres shall do nothing that they are afraid or ashamed should come to their Superiors cognizance, but rather be forward to give an account of their stewardships when required; this is the way to preserve the Church in its honour and unity: We of the inferior Clergy giving demonstrations of our pains and industry, and our Superiors the Prelates and Fathers of the Church, reaping the comfort of seeing their Orders obeyed by a regular and industrious Clergy. 3. What a great comfort and satisfaction must needs arise to the Apostles, when they saw by the industry of others whom they had deputed, so great a part of their own burden discharged, the seed of the Gospel growing up and flourishing in such tender plants; the great mysteries of Religion imbibed by all sorts of people, young and old, and particularly so great a number of Samaritan-converts, owning them not only as Ministers of Christ, but as the principal Stewards of the Mysteries of God What an opportunity was here offered them of glorifying of God, whose praise they found in the mouths of such Infant-Converts The unspeakable comfort which they foresaw would arise from so grateful an object; might probably induce them to reserve this Office of Confirmation to themselves and their Successors; which though of an inferior nature to Baptism, yet well becomes the highest Order in the Church; for hereby they do not only own and ratify the proceed of those whom they have deputed, setting their hands to the legality of it, which you know is the proper act of a Superior; but they also confirm the Proselytes in their lately received Faith, provided themselves set no bar to hinder it. And this brings me to the fourth thing, viz. iv The qualifications of those to whom this Office is to be administered, which are these that follow. 1. It must be supposed that they are already made Disciples by Baptism, and that by persons lawfully ordained and appointed thereunto by the Apostles or their Successors, as we find the Samaritans here were by St. Philip the Deacon; and therefore (according to my present apprehension) those who have received their Baptism from Lay-hands, who cannot pretend to such a derived power, are not qualified for this holy Rite, unless performed in a time of absolute Necessity: And as for those who have received their Baptism from persons lawfully ordained, but such as by Schism or Heresy are professed enemies to our Church; I will not say that Rebaptisation is necessary, lest I should seem to fall into the error of St. Cyprian and his Carthaginian Council; but that it is highly necessary for such to address themselves to this holy mystery, that by imposition of hands they may be incorporated into the Church; and desiring the Bishop's paternal benediction, acknowledge his superiority over them. That this is highly reasonable in itself, and agreeable to the practice of the Primitive Church, I need not prove to any one that has a competent share of Reason, or the least acquaintance with Antiquity. 2. It must be presumed that either before or after Baptism they are endowed with actual Faith in Christ: before Baptism, if they were adult persons; or after Baptism, if they were Infants at the ministering of it. A general faith before Baptism was sufficient at the first planting of the Gospel; the belief that Jesus Christ was the Son of God was enough to entitle them to Baptism: but when Churches were well constituted, great care was taken to instruct the adult Proselytes in all the Christian Fundamentals; such were the Catechumen of old; and both them and the Baptised Christians were fully instructed in all necessaries of Faith, before they were presented to the Bishop for Confirmation; as appears from the forecited Dialogue of St. Jerom, Dial. Orthod. & Lucifer. and from the exposition Irenaeus gives of the 1 Cor. 3.2. where he interprets the Milk with which he had fed some of the Baptised Corinthians, to be the first principles of Christianity; Iren. lib. 5. cap. 75. and the holy spirit obtained by prayer and imposition of hands, to be the Esca vitae, the stronger food or meat of life; of which as yet they were uncapable, Quoniam infirmum adhuc & inexercitabilem sensum erga Deum conversationis habebant. 3. It must be presumed that they do not only competently understand the Fundamentals of Faith, the rule of their Manners, and the nature of their Baptismal vow, with all other things of absolute necessity, but that they here make an open profession of them, publicly owning their Faith to be Catholic, and their renunciation of all Spiritual Enemies sincere, their Vows and Resolutions fixed and permanent; solemnly renewing that promise that was made in their name at their Baptism, Rubric of Confirmation. ratifying and confirming the same in their own persons, discharging their Sponsors, their Godfathers and Godmothers, from their former obligations, and acknowledging themselves bound to believe and to do all those things which they undertook for them. And all this is supposed to be done in the presence of God and his holy Angels; the Bishop being here as our Saviour's Representative, Ep. ad Saym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Teall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (for so Ignatius often styles him) and taking from each of them their several fealties and acknowledgements. So that if they shall prove Rebels or Apostates after such solemn Dedications of themselves unto God, after so deliberate a choice of their Religion, and renewing their Baptismal Covenant; the Font in which they were once regenerated will call them perjured, the very Rails at which they are to kneel, will bring in evidence against them, and their own Consciences without the necessity of another Judge will at last condemn them. But if to all the presupposed qualifications they shall add a good assurance, and humbly address themselves to the chief Pastors of the Church, that by their Prayers and impositions of hands, they may be confirmed in their Faith, directed in their Manners, and enabled to perform such worthy resolutions, they need not question but according to their faith so it shall be unto them. And this brings me to the second General of the Text, viz. The wonderful Effects or Consequents of this duty. 2 Gen. And they received the holy Ghost. But before I treat of this, I think it not altogether unseasonable to obviate an Objection, viz. What need is there of all this ado? Does not the Church of England teach that we receive the holy Ghost at our Baptism, that we are then made members of Christ, Children of God, and inheritors of the Kingdom of Heaven? 'Tis true, we were at that time partakers of the holy Ghost, and entitled to all those privileges; but the gifts of the Spirit at that time imparted, were suitable to the state and capacity wherein we then stood; remission of sins, and the promise of the further graces of God's Spirit; an actual incorporation into Christ's Church, and a title to the Kingdom of Heaven, was as much as at that time was necessary, especially to Baptised Infants. The Samaritans here in the Text had undoubtedly the holy Ghost communicated unto them, and yet though they were adult persons, it was thought necessary for them to receive from the Apostles Imposition of hands, and by that a more abundant measure of the holy Ghost. Their former sins, whether original or actual, were then remitted, and an assurance given them if they died in that state, that eternal happiness should be their portion; but here strength is given them against future temptations, and their former title upon perseverance fully ratifyed and confirmed. And this is agreeable to what Melciades an excellent Bishop (though of Rome) in the beginning of the fourth Century hath taught us, Ep. decret. ad Ep. Hisp who in his Decretal Epistle to the Bishops of Spain, (the former part whereof does indeed savour of arrogance, and being no way suitable to the modesty of that Age, may be supposed spurious; but the latter part of it being agreeable to Primitive Doctrine, may be owned as genuine, and that) tells us; Spiritus sanctus qui super aquas baptismi salutifero descendit illapsu, in fonte plenitudinem tribuit ad innocentiam, in confirmatione augmentum praestat ad gratiam; & quia in hoc mundo tota atate victuris inter invisibiles hosts & pericula gradiendum est, in baptisinate regeneramur ad vitam, post baptismum confirmamur ad pugnam. For, says he, As he that is by his General admitted a Soldier, is not only signed with a Military mark or badge, but is furnished with all necessary armour, so this benediction is an arming of the Baptised. Dedisti militem, says he, da ei adjumenta militiae. To what purpose, says that good Bishop, does a Father bequeath a great estate to his Son, nisi providere studeat & Tutorem, unless he likewise provides a Tutor or Guardian for him? I will not say, with some, that at this time a Guardian-Angel is allotted to each person here confirmed; I hearty wish it were so, but I have no convincing reason to conclude it: for should we positively assert what ever we think expedient, we should soon erect an infallible Person or Society to secure ourselves from all material errors. However, this I may safely assert, with that holy Bishop and Martyr , Paracletus regeneratis in Christo Custos & Consolator & Tutor est, The Holy Spirit is appointed to such persons a Keeper, a Comforter, and a Guardian. Let us then, in pursuance of the second General, inquire into the great and stupendious effects of this holy Office. I. And what they were upon the first ministration of it particularly here in the Text. Some are of opinion that the holy Ghost upon the Apostles Prayers and laying on of hands, did visibly descend upon the confirmed Christians, as he did on our Saviour after his Baptism, and upon the Apostles on the day of Pentecost: others think it sufficient, that upon the Apostles ministration of this Office, the gifts of the holy Spirit were conveyed unto them. Thus St. Stephen was said to be full of the holy Ghost. The gifts that were conveyed were of two sorts; ordinary, and extraordinary. The extraordinary were such as the infancy of the Church did then necessarily require, such were working of Miracles, speaking strange Languages, prophesying of future events, and the like; which gifts as many of the present Samaritans were endowed with, as the Apostles thought good to set apart and consecrate to the holy Ministry. These were the gratiae gratis datae, which at that time qualified them for the better discharge of their duty; very proper to create Faith in the hearts of men, and to gain the Gospel a ready entertainment. Some that would vilify this holy Office as it is now administered, pretend that none but such extraordinary gifts were at this time conferred, and that for the constituting of a Church, and enabling them to propagate the Faith. But how weak and frivolous this assertion is, appears from the number of these confirmed Samaritans, who in all probability were all that believed and were baptised, and those, v. 6. were the people with one accord; from the least to the greatest, v. 10. both men and women, v. 12. Now is it likely that a whole City, which according to its name, was not only for stateliness of Palaces, but multitude of inhabitants august and venerable, should be destined and set apart by the Apostles to the holy Ministry? What kind of Church were they likely to found at Samaria, where like a Dover-court all should be speakers and no hearers, especially where so many women were permitted to tattle? what a uniform body was this likely to be, which should be made up of Eyes, and Tongues, and Hands, and no other Members to secure it from being monstrous? whereas St. Paul tells us, The body is not one member, but many; and the manifestation of the Spirit is given to every man to profit withal. The holy ointment that was poured on Aaron's head, ran down his beard, even to the skirts of his clothing; and these great effusions of the Spirit were extended, though not in the same, yet in a sufficient measure, to the meanest of Christ's members. In Acts 2.41. we read of three thousand souls converted in one day; and in Chap. 4.31. we find that the place was shaken where they were assembled together, and they were all filled with the holy Ghost. Here was an extraordinary confirmation, and yet no extraordinary gists (as we read of) bestowed: all that is recorded of the effects of this holy Spirits descent is this, that they spoke the word of God with boldness; that they were endowed with a true Christian courage and magnanimity to profess the Gospel, nowithstanding the greatest discouragements they met with. 'Tis not unlikely but that in answer to their Prayers, v. 30. God stretched forth his hand to heal, and signs and wonders were done by the Name of his holy child Jesus: but that any such new gifts were then bestowed, we have no ground from Scripture to affirm; and that so many thousands should be miraculously empowered to preach the Gospel in our modern sense, we have no reason to believe. Besides those extraordinary Gifts bestowed upon particular persons for special ends and purposes, there were the ordinary and internal Gifts of the Holy Spirit, the Gratiae gratos facientes, that were common unto them all, and did render them acceptable unto God. Such were the enlightening of their minds, the inflaming of their affections, the endowing them with meekness and patience, with courage and comfort; the inward assistances of this Spirit, by which their Faith was strengthened, their Hope confirmed, their Charity enlarged, and all their good desires became virtuous habits, and all their holy resolutions armed with strength for their performance. The former sort of Gifts were of a temporary nature, to continue no longer than the infancy of the Church then required; they were signa tempori opportuna, adapted to its present necessities; but the second sort of Gifts are proper to all Ages, and therefore to continue till the dissolution of the World; according to that of St. Chrys. in his 13th Hom. on St. Mat. thus englished by a Reverend and Learned Prelate of our Church: Bish. Sparrow's Ration. p. 311 In the beginning of spiritual and marvellous Dispensations, outward signs appeared to confirm the new-preached Faith; but now that the Faith is sufficiently confirmed, although such Miracles be not wrought, yet we receive those inward Graces and Virtues which were signified and demonstrated by those signs. Now those Signs were the Gifts by which Simon Magus was at first detected at Samaria, and at last baffled at Rome; by these the Wise men and the Scribes were silenced, the Athenian Philosophers confounded, and the honest-hearted both Jews and Heathens converted. This was the demonstration of Spirit and of Power, which the Apostles and their immediate Successors did exercise; and yet they did not make the comers thereunto perfect. They were Gifts highly admirable and stupendious in themselves, and as desirable for their effects; and yet, as desirable as they were, I can show you, out of St. Paul, a more excellent way, and that is the second thing proposed, viz. II. That the consequents of it now upon its present administration by Episcopal, are altogether as valuable as those were that heretofore proceeded from Apostolical hands. The speaking strange Languages was a gift highly advantageous to the Church in general, but did not sanctify the heart, or create any inward Grace in him that had it: Though I speak with the tongues of men and angels, and have not charity, I am become as sounding Brass, or as a tinkling Cymbal. The working of Miracles was proper to produce Reverence in the Beholders, and to command their assent to what should be delivered; but though I have all faith, so that I could remove mountains, and have no charity, 1 Con. 13.1, 2. says St. Paul, I am nothing. Charity is the Bond of Perfectness, the height and eminency of all Christian Virtues; 'tis that which actuates and invigorates all other Graces, without which Faith would be dead, and Hope would be presumptuous. This entirely unites us unto God, and makes us love our Neighbour as ourselves. This fixes our resolutions, and arms us against all manner of Temptations. This keeps us low and Infantlike under the most prosperous successes, and buoys up our souls from under the hardest pressures. This makes us humble and condescending to our Inferiors, courteous and affable to our Equals, lowly and submissive (notwithstanding the greatest disappointments we meet with) to our Superiors. Finally to conclude, this is the Holy Ghost in the Text, I mean the compliment and perfection of all his Graces that the persons now to be confirmed are to be filled with. The promise of the Holy Ghost, Acts 2.39. as St. Peter told the Jews, was unto them and to their children, and to all that are afar off, afar off not only in distance of place, but in distance of time and relation; and this promise, though not of miraculous Gifts, yet of what infinitely outweighs them, the internal sanctifying Graces of his Spirit, the fruits whereof are Love, Joy, Gal. 5.22. Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: that very Promise will on this day be performed, and these Graces will now be communicated, if they themselves do not put a bar, and hinder the efficacy of this holy Office. And that you may be confirmed in the belief of this great truth, let me request you to consider well the third thing proposed, viz. III. That the seeming disproportion betwixt the outward means and the inward effects, ought not to prejudice any considerative person against the power and efficacy of this Office. Will some say, How is it possible that upon so slight an action as laying on of hands, and the Bishop's Prayers, so much strength against all Temptations, so much ability to perform all acceptable Duties, should be conveyed unto us? 'Tis true, the meanness and simplicity of the Ceremony is apt to scandalise him who understands not the invincible power of God, which oftentimes effects great and stupendious Works by light and improbable means; here is nothing (as in the Church of Rome) of pomp and solemnity to attract your eyes and raise your admiration, nothing but what the holy Apostles did practise, and that in a very plain yet comely dress. My Father, said the Servant of Naaman, if the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather when he saith unto thee, Wash and be clean? Dispute not then the possibility or manner of its conveyance, but since thou hast as much need of the Holy Spirit in thy capacity as the primitive Christians had in theirs, fully persuade thyself that he will not be wanting to thy devout desires, but as readily assist thee as he did them; and will no more scorn to be invited down now, than heretofore he hath been by Prayer and Imposition of Hands: For if this Objection be of any force, we may upon equal grounds be scandalised at the two great Sacraments; the visible signs whereof are altogether as mean, and in themselves improbable. Nihil adeo est, says Tertullian, quod tam obduret mentes hominum, De Baptis. quam simplicitas divinorum operum quae in actu videtur, & magnificentia quae in effectu repromittitur. Others may again object, that if Miracles did now as heretofore attend this Office, they should then have reason to believe that great and valuable are the inward effects of it; but since those are ceased, they see not why this Office should not cease with them. But in answer to this, we must know that Miracles were not of the essence of this holy Office; for if they had, they would have been essential to other Offices which they did sometimes attend upon. The Holy Ghost we find in a visible manner descended upon our Saviour at his baptism; S. Mat. 3.16 and yet the Holy Ghosts visible descent never was looked upon as essential to that Sacrament. When St. Peter preached the Gospel to Cornelius and his Companions, we are told that while Peter yet spoke those words, Acts 10.44, 46. the Holy Ghost fell on all them which heard the Word; for they heard them speak with tongues, and magnify God; and yet the Gift of Languages never was imagined to be of the essence of Preaching. So that we may with equal reason be scandalised at those two great Offices, and pretend that the internal Gifts of God's Spirit do not follow the performance of those Duties, because the external ones are wholly ceased. Neither ought this to scandalise any, That they do not meet with sensible alterations, violent motions, strong convulsions and tremble: for though sometimes the Spirit upon strong convictions may produce such effects, yet here where a due preparation is supposed, and not a dispossessing of Satan, but strength against him is wrought, such a violent commotion of the Spirits cannot be expected. But the Holy Ghost comes here in a soft voice, works gently and mildly upon the rational and intellectual parts of man, and by degrees moulds and fashions him into the perfect stature of the Sons of God. As we are not sensible of our natural growth, how every day new accessions are made to the several parts of our body, and yet that we do grow, our senses do sufficiently evince: so neither can it reasonably be expected that we should understand the mode of the divine operations, and the way how such vital strength and nourishment is conveyed to our Souls; although after a competent progress in the ways of Virtue, we may safely conclude that we are grown in Grace; The Spirit of God bearing witness with our spirit, that we are the Sons of God. iv Behold then the excellency, the usefulness, the necessity of this great Office, an Office whose antiquity bears date with the holy Scriptures; whose lawfulness the great Examples of our Saviour and his Apostles (not to say any thing of the constant and uninterrupted usage of it in the Church for many Ages) do vindicate; an Office whose expedience and necessity of continuance, the great ends and purposes for which it was instituted, viz. the conveying the manifold Gifts of God's Spirit, do sufficiently evince; an Office always accounted so sacred, that our late Usurping Presbyters never durst pretend to the actual exercise of it; an Office from which baptised persons may expect such great and admirable advantages as far surpass whatever the Gift of Tongues could express, or Miracles declare; an Office whose good influences nothing can hinder, but the bars and obstructions that ourselves do set: finally, an Office which in no part of it lies open to any solid Objections even from the worst of Adversaries. To conclude then this our long and (as I am afraid) tiresome Discourse, let all be persuaded in their several Spheres to promote the honour of this excellent Work. Old men and maidens, young men and children, of what state or quality soever, let 'em be ready to entertain this blessed Spirit, who is now (as it were) hover over your heads, and willing to come down into all prepared hearts. And you that intent this day to be partakers of this great Mystery, that desire this holy Comforter to descend from Heaven and take possession of your hearts; you that earnestly long for the refreshing and strengthening Graces of God's Spirit; you who are now to engage with Principalities and Powers, with the deceitful World and your own Lusts, and come hither to be enabled to fight that good fight, and to come off Conquerors: Let me request you deeply to imprint upon your thoughts, not only the excellency of this Duty, with the gracious effects thereof; but especially that solemn profession that you are here to make, the Covenant with God and his Church that you are about to renew, the strict Obligations that lie upon you from thence of being pious and devout, just and charitable, meek and temperate. For if you come prepared with such generous Christian resolutions as these, you need not question but the Graces of God's Spirit will by the mediation of this his principal Steward, be conveyed unto you; for which you have the same warrant, as the judicious Hooker observes, which the Patriarches, Hook. Eccles. Pol. lib. 5. Prophets, Priests, Apostles, Fathers, and men of God in all Ages have had for such their particular Invocations and Benedictions. Address yourselves then to the holy Altar with decency, receive the Blessing with Faith and Humility, turn not the Grace you are this day to receive into wantonness; but treasure it up in an honest heart, and let the fruits thereof be discernible in your lives: then will you secure to yourselves that sevenfold Gift of the Spirit which the Bishop with the Congregation will presently pray for; The Spirit of Wisdom and Understanding, the Spirit of Counsel and Ghostly strength, the the Spirit of Knowledge and true Godliness, and the Spirit of his boly Fear. And for us of the Clergy, as we have reason to glory in the number of our Catechumen, and to magnify the God of Heaven for this joyful fruit of our labours: So let us be persuaded to continue this good Work that is so happily begun, and by catechising and wholesome instructions, prepare the younger sort successively for the like Blessings. This will engage his Lordship to continue his intended kindness, in coming as it were to our doors, though to his great charge, to administer this Office; and we shall all reap this comfort by it, that the Children that are yet unborn will stand up and call us blessed. And that this holy Office may have its desired effect, that when the Bishop lays his hands upon them, they may be filled with the Holy Ghost, Let us All here assembled, at the pronouncing of each Benediction, unanimously say, AMEN. FINIS.