i\ * 
 
 -^ "^^ 
 
 ^ LIBRARY 
 
 Uiytston 
 
 X. J. 
 Mytston 
 
 No. Case, ^.cOd '"" 
 
 No. Sh^^*"}-^^ --•'-■', 
 No. Book, |4^_^_^.^.^._^_.^___^ /,^_:_ J 
 
 BV 815 .S66 
 
 Smyth, Thomas, 1808-1873. 
 The Romish and prelatical 
 rite of confirmation 
 

THE 
 
 ROMISH AND PRELATICAL RITE 
 
 OF 
 
 CONFIRMATION EXAMINED. 
 
jyfi 
 
 J. F. TROW & CO., PRiNtEBj, 
 33 Ann-street, New-York. 
 
THE 
 
 ROMISH AND PRELATICAL EITE 
 
 OP 
 
 CONFIRMATION 
 
 EXAMINED: 
 
 AM PROTED TO BE COITRAM TO THE SCRIPTURES; 
 
 AflD THE PRACTICE OF ALL THE EARLIEST AND PLTIEST 
 CHURCqflS, BOTH ORIENTAL AND WESTERN. 
 
 BY 
 
 THOMAS ^'S MYTH, D. D. 
 
 AUTHOR OF " LECTURES ON THE APOSTOLICAL SUCCESSION," 
 
 " PRESBYTERY AND NOT PRELACY THE SCRIPTURAL 
 
 AND PRIMITIVE POLITY," ETC. 
 
 WITH AN APPENDIX, 
 
 ON THE DUTY OP REaUIRING A PUBLIC 
 PROFESSION OF RELIGION. 
 
 NEW-YORK : 
 
 Mabk H. Newman, Robert Carter. Leavitt, Trow &Co., and 
 Wiley & Putnam ; Philadelphia, Perkins & Purves, and Wm. 
 S. Martein ; Cincinnati, Weed & Wilson : Pittsburgh, Thomas 
 Carter ; Boston, Crocker & Brewster ; London, Wiley & PuT- 
 WAM ; Edinburgh, W. P. Kennedy ; Belfast, Wm. M'Comb. 
 
 1845. 
 
" Confirmation is too often so mistaken and pervert- 
 ed, AS to become an empty and unmeaning form, or a 
 DANGEROUS SNARE." — Avchhishop Whately, Charges and 
 other Tracts, p. 93. 
 
 " The invention that was afterwards found out, by 
 which the bishop was held to be the o^ly minister of 
 confirmation, was a piece of superstition, without any 
 colour from scripture." — Bishop Burnet on the XXXIX. 
 Art., p. 354. 
 
 '' Properly, then, confirmation was a temporary 
 usage, connected with a miraculous display. — It is not 
 A sacrament, nor would that church be unapostolical 
 which should reject it." — History of the Bise and Pro- 
 gress of Christianity, by Dr. Hinds of Oxford, and 
 Chaplain to Archbishop Whately. 
 
81)13 feati0e 
 
 IS DEDICATED TO ALL WHO WISH TO BE 
 
 CONFIRMED IN THE TRUTH, 
 
 AND DELIVERED FROM BONDAGE 
 
 TO A RITE 
 
 BY ^VHICH THEY ARE CONFIRMED IN ERROR 
 
 AND DELUSION. 
 
PREFACE. 
 
 The occasion of this work was that mentioned in its 
 introduction. Since the discourse was delivered which 
 is there alluded to, others, I understand, have been 
 preached in different churches. The subject was, 
 therefore, on several occasions brought to the author's 
 attention, both by facts which confirmed him in the 
 belief that a more than ordinary boldness was manifest- 
 ed in the maintenance of the exclusive pretensions of 
 the Romish and Prelatical churches ; and also by the ex- 
 pressed desire that he would discourse upon the subject. 
 And as I had not considered this question in any of 
 my works, because I deemed it unnecessary, I felt that 
 I should be without excuse in declining the discussion. 
 
 These facts I mention, not in any controversial spirit, 
 but by way of avoiding controversy. That discourses 
 should be delivered on this subject, in any or in all of the 
 churches in Charleston, was a matter with which I 
 had nothing to do, and of which I do not complain. 
 Neither have I on this occasion either sought or ob- 
 tained an outline of the arguments by which, on any of 
 these occasions, the rite of confirmation was defended, 
 further than information was sought from me as to cer- 
 
" Confirmation is too often so mistaken and pervert- 
 ed, AS to become an empty and unmeaning form, or a 
 DANGEROUS SNARE." — Archbishop Whately, Charges and 
 other Tracts, p. 93. 
 
 " The invention that was afterwards found out, by 
 which the bishop was held to be the 0>^ly minister of 
 confirmation, was a piece of superstition, without any 
 COLOUR FROJi SCRIPTURE." — Bishop Bumet on the XXXIX. 
 Art., p. 354. 
 
 '' Properly, then, confirmation was a temporary 
 
 USAGE, CONNECTED WITH A MIRACULOUS DISPLAY. It IS NOT 
 
 A SACRAMENT, NOR WOULD THAT CHURCH BE UNAPOSTOLICAL 
 
 WHICH SHOULD REJECT IT." — History of the Eise and Pro- 
 gress of Christianity, by Dr. Hinds of Oxford, and 
 Chaplain to Archbishop Whately. 
 
aijis Sreati0e 
 
 IS DEDICATED TO ALL WHO WISH TO BE 
 
 CONFIRMED IN THE TRUTH, 
 
 AND DELIVERED FROM BONDAGE 
 
 TO A RITE 
 
 BY WHICH THEY ARE CONFIRMED IN ERROR 
 
 AND DELUSION. 
 
PREFACE. 
 
 The occasion of this work was that mentioned in its 
 introduction. Since the discourse was delivered which 
 is there alluded to, others, I understand, have been 
 preached in different churches. The subject was, 
 therefore, on several occasions brought to the author's 
 attention, both by facts which confirmed him in the 
 belief that a more than ordinary boldness was manifest- 
 ed in the maintenance of the exclusive pretensions of 
 the Romish and Prelatical churches ; and also by the ex- 
 pressed desire that he would discourse upon the subject. 
 And as I had not considered this question in any of 
 my works, because I deemed it unnecessary, I felt that 
 I should be without excuse in declining the discussion. 
 
 These facts I mention, not in any controversial spirit, 
 but by way of avoiding controversy. That discourses 
 should be delivered on this subject, in any or in all of the 
 churches in Charleston, was a matter with which I 
 had nothing to do, and of which I do not complain. 
 Neither have I on this occasion either sought or oh- 
 tained an outline of the arguments by which, on any of 
 these occasions, the rite of confirmation was defended, 
 further than information was sought from me as to cer- 
 
M PREFACE. 
 
 tain passages of Scripture and facts connected with the 
 question. While, therefore, my present examination 
 of this subject took its origin in the facts alluded to, 
 the discussion itself is conducted without any refer- 
 ence to such discourses, and just as it would have been 
 had no such sermons been preached at all. The work 
 is not, therefore, controversial, but a plain, honest, 
 and fearless defence of the truth, simplicity and charity 
 of the gospel, against the error, superstition, and intol- 
 erance of Romanism and High-Churchism, and as the 
 subject is one of general and great present interest, I 
 have adapted the work (which forms the substance of 
 two discourses) to general use, and published it for gen- 
 eral circulation. 
 
ERRATA. 
 
 In consequence of the distance of the writer 
 from the press, the following errors could not be 
 corrected. 
 
 P. 15, line 6, insert after " which," the words 
 a reference to. 
 
 P. 18-19, append first paragraph of Note, to 
 Note 3 on p. 17. 
 
 P. 23, 5th line from bottom, read "that it is 
 exposed in Perrin." 
 
 P. 67, line 5, after " baptism" insert the word 
 neither. 
 
 P. S3, line 16, for '' article of faith" read ar- 
 ticles, and in Note 3, for " additions" read 
 editions, and for " once" read *' are." 
 
 P. 90, line 9, for '' circumcision,^^ read confir- 
 mation. 
 
 P. 131, line 4, strike out the word reference. 
 
 P. 137, line 6, strike out the word thus. 
 
 P. 140, line 14, read *' These symbols were " 
 
 P. 145, line 4, for inquiries read " inquiring," 
 and in Note 2, for Hurd's read *' Hinds'." 
 
 P. 155, line 17, for audible, read " audibly." 
 

CONTENTS. 
 
 SECTION I. 
 
 PAGE 
 
 Origin of this Investigation, and the Nature of Imposition of 
 Hands explained, 13 
 
 SECTION II. 
 The Romish and Prelatical Doctrine concerning Confirmation, 24 
 
 SECTION III. 
 
 Confirmation implies the Truth of the Doctrine of Apostolical 
 Succession, and is therefore Unscriptural, .... 31 
 
 SECTION IV. 
 
 Confirmation implies the Institution of Christ and his Apos- 
 tles, which is disproved, 42 
 
 SECTION V. 
 Acts 14. 22, Examined, 56 
 
 SECTION VI. 
 Heh. 6. 1, 2, Examined, 64 
 
 SECTION VII. 
 Why Imposition of Hands was Continued in the Church, . 71 
 
Xll CONTENTS. 
 
 SECTION VIII. 
 
 PAGE 
 
 Confirmation not found in any of the Primitive or Oriental 
 Churches. — When Introduced, ...... 77 
 
 SECTION IX. 
 Other Testimonies against Confirmation, .... 86 
 
 SECTION X. 
 
 Presbyters as well as Prelates were formerly allowed to Con- 
 firm, with Concluding Remarks on the Historical Testimony, 99 
 
 SECTION XI. 
 
 Confirmation injurious to the Character of God and of bia true 
 
 Ministers, 104 
 
 SECTION XII. 
 
 Confirmation is injurious to the Sacrament of Baptism, and to 
 the Recipients Themselves. — Conclusion Ill 
 
 Appendix, 127 
 
 Notes, 199 
 
CONFIRMATION EXAMINED. 
 
 SECTION I. 
 
 Origin of this investigation, and the nature of Imposition of 
 Hands explained. 
 
 It is my design to call the attention of my 
 readers at this time to the nature of confirma- 
 tion, as it exists in the Romish and prelatic 
 churches. This I do because the subject has 
 recently been brought forward in a prominent 
 manner in this city/ and led to the inquiry, by 
 some who heard the discussion, how far the po- 
 sitions then advanced, and the passages of Scrip- 
 ture then given in proof, were capable of expla- 
 nation and reply. I most readily, therefore, 
 embrace the first leisure opportunity of entering 
 upon an examination of this subject, in accord- 
 ance with the apostolic canon, which requires 
 that we should ever be found ready to give a 
 reason for the doctrines and order of our church, 
 
 » In St. Michael's Church. 
 
 2 
 
14 ROMISII AND PRELATICAL RITE 
 
 as well as for our personal faith in them, to 
 every man that asketh it. 
 
 And I enter on this inquiry upon this occa- 
 sion, because the subject is intimately connected 
 with the ordinance of baptism, which is now to 
 be administered ;^ for if the doctrine of confir- 
 mation, as held either by Romanists or prelat- 
 ists, be correct, then is our baptism vain, our 
 Christianity imperfect, and we are still unregen- 
 erate, alienated from God, strangers to the com- 
 monwealth of Israel ; and while wearing the name 
 and profession of Christians, are in God's esti- 
 mation no better than the impenitent around 
 us. 
 
 Confirmation consists in the imposition of 
 hands, with prayer and other ceremonies, for 
 the full admission of baptized persons into the 
 church, and their participation of that further 
 grace which it is necessary to convey. Such is 
 the most general, and least objectionable, exhi- 
 bition of this rite which can be given. We are 
 therefore led in the first place to inquire into 
 
 * The author has a regular season for the administration 
 of baptism every quarter, in connexion with the administra- 
 tion of the communion, when he is accustomed to preach 
 on some topic connected with the ordinance. 
 
OF COxVFIRMATION EXAMINED. 15 
 
 the nature of imposition of hands, as explained 
 in the word of God, that we may understand in 
 what possible sense it can be attributed to this 
 rite. I confine myself to the ceremony of im- 
 position of hands, because the rite takes its ori- 
 gin from p.assages in which this occurs, and be- 
 cause if its connection with this rite can be 
 overthrown, it will be needless to consider the 
 claims of the other ceremonies which the church 
 of Rome makes essential to the proper adminis- 
 tration of this rite, such as sicrninor with the sign 
 of the cross, anointing with the oil and balsam, 
 slapping on the cheek, kissing on the cheek 
 (which appears certainly very indecorous and 
 shameful, at least in the case of young ladies, on 
 the part of those who are sworn to such entire 
 non-intercourse with the female sex), the giving 
 of the pax, and the presence of a godfather as 
 •' a monitor," " a captain," and " a fencing mas- 
 ter!"^ As to these forms, I say, and the previ- 
 ous fastincrs and confessions \vhich are still in 
 use in the Romish church, it will not be very 
 necessary to show that they are as unscriptural 
 as they are absurd, and that they may safely be 
 
 * See Catechism of Council of Trent, Part ii. p. 182, 
 &,€., 192, &c. 
 
16 ROMISH AND PRELATICAL RITE 
 
 left to complement the pagan ritual which that 
 church has embodied in her pantomimic carica- 
 ture of a pure and simple Christianity.' And 
 
 * On these and the whole form of administering confinn- 
 ation in the Romish church, see Catechism of Council of 
 Trent, and the Decrees of the Council of Trent, seventh 
 session. See also Martene de Ritibus Antiq. Eccl., torn, 
 i. 253, &c., lib. i. c. 2, art. 4 ; and Assemanni's Biblioth. 
 Orient. On the paganism of the Romish ritual and prac- 
 tices and peculiar dogmas, see Middleton's Letter from 
 Rome ; Stillingfleet on the Idolatry of the Church of Rome ; 
 The Conformity between Ancient and Modern Ceremonies, 
 &c., translated from the French, Lond., 1745 ; and a re- 
 cently republished work entitled Paganus Papismus. See 
 also Hough's Reply to the Abbe Dubois, p. 87, &c. ; Con- 
 dei-'s View of all Religions, p. 20, &c. " Besides," says 
 Calvin (Inst. b. iv. c. xix. § xii.), " even if they could prove 
 themselves to imitate the apostles in the imposition of 
 hands, in which they have nothing similar to the apostles, 
 except this preposterous mimicry, whence do they derive 
 their oil, which they call the oil of salvation ? Who has 
 taught them to seek salvation in oil? Who has taught 
 them to attribute to it the property of imparting spiritual 
 strength 1 Is it Paul, who calls us from the elements of 
 this world, and sincerely condemns an attachment to such 
 observances? On the contrary, I fearlessly pronounce, not 
 of myself, but from the Lord, that those who call oil the 
 oil of salvation, abjure the salvation which is in Christ, 
 reject Christ, and have no part in the kingdom of God. 
 The oil is for the belly, and the belly for oil ; the Lord shall 
 
OF CONFIRMATION EXAMINED. IT 
 
 although many prelatists have approved^ of some 
 of these forms which were retained'^ in the 
 church of England at its first reformation, yet 
 are they obliged to admit that as "neither this, 
 the sign of the cross, nor the unction, having any 
 text of Scripture that is clear on their side ; and 
 since it cannot be made to appear that either of 
 them was practised or used by the apostles, we 
 may reasonably suppose that they were taken up 
 at first by the authority and discretion of every 
 church for itself."^ 
 
 Imposition of hands was a very ancient rite, 
 in common use under the former economy, when 
 a blessing was sought, or a sacrifice offered for 
 any one, with confession of sins (Gen, 48. 14. 
 Num. 27. 18, &c. 2 Kings, 5. 11. Lev. 16. 
 21, and 24. 14. Num. 8. 12). It was also used 
 under the New Testament economy by our 
 
 destroy both : all these weak elements ' which perish with 
 the usfng' have no connexion with the kingdom of God, 
 which is spiritual and shall never perish." 
 
 ^ Wheatley on the Common Prayer, p. 399, 400 ; Palm- 
 er's Antiq. of the English Ritual ; and the Oxford Tracts. 
 
 ^ It still requires godfathers. Hey's Lect. in Divinity, 
 vol. ii. p. 463 ; and Wheatley, p. 395. 
 
 ^ Wheatley, ibid. See also Hey's Lectures in Divinity, 
 b. iv. XXXV. 3. 216, vol. ii. p. 460, and p. 484. 
 
 2* 
 
18 ROMISH AND PRELATICAL RITE 
 
 Saviour in communicating his divine blessing, 
 and healing the sick (Matt. 19. 13. Mark 5. 
 23. Matt. 9. 18); and by his apostles, first in 
 healing the sick (Acts 9. 12 and 17, and 28. 8) ; 
 secondly, in imparting the miraculous gifts of the 
 Holy Spirit (Acts 8. 19, and 19. 6. 2 Tim. 1. 
 6) ; and finally in inaugurating deacons or pres- 
 byters into office (1 Tim. 5.22. Acts 6. G, and 
 13.2,3). 
 
 These are all the instances in which the use 
 of imposition of hands occurs in the New Testa- 
 ment, and the only purposes for which it was ap- 
 plied. Neither do we find that it was used in 
 the Jewish synagogue except for the single pur- 
 pose of inaugurating the presidents and minis- 
 ters of the synagogue into their office. Light- 
 foot is of opinion that the use of this ceremony 
 had altogether ceased among the Jews from a 
 period prior to the second temple and that it 
 was not in existence durinor our Saviour's time.' 
 
 ^ Riddle, in his Christian Antiquities, p. 533, says, " In 
 like manner, the unction or chrism, ^pta-fia, of which we 
 read in the New Testament (1 John 2. 27 ; 2 Cor. 1. 21), 
 although interpreted by some as relating to the ceremony 
 
 confirmation, cannot be so referred with any degree of 
 certainty, and seems to describe rather a spiritual anointing, 
 
OF CONFIRMATION EXAMINED. 19 
 
 Vitringa and Witsius take a medium course 
 and clearly prove, that while some ordinations 
 
 or to relate to the kingly and priestly dignity of Christians 
 (1 Pet. 2. 9), or to the possession of extraordinary and 
 miraculous powers. And the same remark would apply to 
 the Scriptural expression a<ppayii^taQai, to seal (Eph. 1. 13 ; 
 4. 30 ; 2 Cor. 1. 22), which denotes the assurance or con- 
 sciousness of divine favor and assistance. Early exposi- 
 tors refer this expression indeed to baptism ; but not to 
 confirmation." 
 
 Lightfoot (Works, vol. viii. pp. 459, 460) says: "The 
 ordaining of the elders, and beheading the heifer, is by the 
 three. In this thing, therefore, this present action agreeth 
 with the common usage of the synagogue, — that three per- 
 sons, Simeon, Lucius, and Manaen, lay their hands on two 
 that were to be sent out, Paul and Barnabas. But in that 
 they lay on their hands, they do, also, recede from the usual 
 custom. After what manner is the ordaining of elders for 
 ever ? Not that they should lay their hands upon the head 
 of an elder, but only should call him ' Rabbi,' and say to 
 him, ' Behold, thou art ordained and hast power of judg- 
 ing,' " &c. 
 
 " Laying on of hands in the ordination of elders, was 
 hardly used at all, either under the first temple, or before, 
 or under the second temple. It was not under the second 
 temple, if we may believe the Rabbin newly quoted; or at 
 least if it was used, it was abohshed at last. And before 
 the second temple where is there any sign or footstep of 
 such a thing V Vitringa, it is true, is of opinion that Light- 
 foot has inferred more from the words of Maimonides than 
 
20 ROMISH AND PRELATICAL RITE 
 
 were performed with imposition of hands, other 
 officers were appointed with the simple declara- 
 
 is necessary ;* and he therefore thinks, both from him and 
 from other Jewish authorities whom he quotes, that there 
 wore two methods of induction into office: one by imposi- 
 tion of hands, together with the words " ecce tu es promo- 
 tus," and " now behold be thou promoted ;" and another in 
 which the words alone, without any imposition of hands, took 
 place. This he substantiates from the Gemara, where it is 
 asked, whether ordination is performed by the hand only? 
 He replies, •' Not so, but with the declaration also."t And 
 Tacuthuros is quoted ; " But ordination is not performed 
 by the hand only, but also by pronouncing the words only 
 (sad etiam sermone solo)."t Witsius is of opinion that the 
 ordination of the electors (electorum) was by imposition of 
 hands, and that this was different from that by which the 
 senior (senior) was created. And with this opinion Vitringa 
 on the whole agrees.^ He adds: " Perhaps we may con- 
 clude this much, that while the affairs of the Hebrews flour- 
 ished in Canaan, the presidents and ministers of the syna- 
 gogue, who depended for their support upon the synagogue, 
 were confirmed in their office by imposition of hands."|| In 
 
 * Petrus Cunaeus, in his De Repub. Hebr., cap. xii., how- 
 ever, takes the same view as Lightfoot, and is quoted with 
 approbation by the London ministers, in the Divine Right 
 of the Gospel Ministry, part i. pp. 184, 185. 
 
 t Miscell. Sacr., lib. ii. Dissert, iii. 46, De Heb. Synag. 
 
 t DeVet. Synag., pp. 837, 838. 
 
 § Ibid. 838. II Ibid. p. 839. 
 
OF CONFIRMATION EXAMINED. 21 
 
 tion of authority. All, however, agree that there 
 was no repetition of ordination as is now com- 
 mon in the case of Romish and prelatical orders. 
 The Jewish synagogue, from which the Christian 
 church took its model,' had therefore no cere- 
 mony corresponding to confirmation. It is true 
 that at the age of thirteen, the children of the 
 Jews were considered as coming under all the 
 provisions of the law, and denominated " children 
 of the precept," according to Abenesdra ; but 
 that there was any ceremony connected with this 
 transition, corresponding to confirmation, there 
 is no evidence whatever.* 
 
 short, those who are called Presbyters, Rabbins, or Doctoi-s, 
 w^ere ordahaed.* 
 
 ^ See the author's work on Presbytery and Prelacy, p. 
 287, also Vitringa De Vet. Synag., passim, and The Syna- 
 gogue and the Church, by Rev. J. Bernard, Curate of Si . 
 Mary's, Donnybrook. London, 1842. 
 
 ^ Abenesdra on Gen. 17. 14, and Grotius on Luke 2. 42, 
 in Critica Sacra, torn. vi. p. 298. 
 
 Wheatley on the Book of Common Prayer, page 380, 
 says : " Grotius tells us that at thirteen they were brought 
 to the house of God, in order to be publicly examined ; and 
 being approved, were then declared to be children of the 
 
 * Bernard's Synagogue and the Church, p. 85 ; and 
 Whateley's Origin of Romish Errors, p. 107, c. ii. 5. 
 
22 ROMISH AND PRELATICAL RITE 
 
 These, then, are the only purposes for which 
 imposition of hands was used under apostolic 
 
 precept, i. e., they were obliged to keep the law, and were 
 from thenceforth answerable for their own sins." 
 
 Now this is one instance out of many I have recently 
 met with in both Romish and prelatical writers, in which 
 they take the most unwarrantable liberties with authors, 
 and force upon them a meaning to suit their own purpose, 
 and sometimes in direct opposition to the author's views. 
 What Grotius really says, is : " At ubi de pcenis irrogandis 
 agitur, is qui annum implevit xiii. legibus tenebatur et 
 vocabatur filius pra^cepti," Vide Abenesdra, &cc., see as 
 above, and Grotii Opera, torn. ii. p, 357. Lond., 1679. 
 
 As another instance, sec Faber on the Albigenses, p. 565 » 
 where in the text speaking of the Albigenses, he says : 
 " Their clergy consisted of Bishops, Presbyters, and Dea- 
 cons ; but the order of Presbyters they divided into classes : 
 that of the seniors, and that of the juniors. All these are 
 simple historical facts." 
 
 Such are " plain historical facts" when they make for the 
 " three orders." Now in the notes he gives the words of 
 his author whom he had just named, and upon which he 
 subsequently remarks, showing that he knew what he was 
 doing. They are as follows : 
 
 " Ordines Catharorum sunt quatuor. Ille, qui est in primo 
 et maximo ordine, vocatur Episcopus. Ille, qui in secundo, 
 vocatur Filius major. Qui in tertio Filius minor. Qui 
 in quarto et ultimo, vocatur Diaconus. Cajteri, qui sunt 
 sine ordine, vocantur Christiani ct Christianae. Officium 
 Episcopi est, semper tenere prioratum in omnibus qua) 
 
OF CONFIRMATION EXAMINED. 23 
 
 direction, and as no one can now, with a sane 
 mind, pretend to have the power of "healing all 
 manner of diseases," and conferring all manner 
 of miraculous and supernatural gifts (such as 
 speaking with divers tongues, prophesying, etc)., 
 the only service in which we can find any 
 scriptural authority for employing the ceremony 
 of imposition of hands now is in the ordination 
 of presbyters or bishops, officers which the New 
 Testament every where identify in name, in 
 office, and in authority.^ Now this is precisely 
 
 faciunt, scilicet in impositione manus, in fractione panis, 
 et in incipiendo orare : quae quidem servant, Filius major 
 absente Episcopo, et Filius minor absente majore. Reiner, 
 de Haeret., c. vi., in Bibl. Patr. vol. xiii. p. 304." 
 
 Now it is here declared that the orders were four: first, 
 " the Bishop," then he who was called " the eldest Son," 
 then " the younger Son," and then " the Deacon ;" and 
 that in the absence of the Bishop, the one called " the eldest 
 Son," and in his absence the one called " the younger 
 Son," could impose hands, break the bread, and pray, that 
 is, the Bishops and the Presbyters were of one order, 
 though different in their rank and office. And that this is 
 a wilful perpetration of a Romish fraud, appears from the 
 fact that is exposed by Perrin, in his History of the Wal- 
 denses, trans, by Lennard, London, 1624, p. 53. 4to. 
 
 Another flagrant example of this treacherous dishonesty 
 will be given at the end. See Note A, 
 
 * See Note B, at the end. 
 
24 ROMISH AND PRELATICAL RITE 
 
 the use which is made of this ceremony in the 
 Presbyterian church, whose fundamental princi- 
 ple it is, to make " the perfect law of God" — 
 which is able " thoroughly to furnish" and guide 
 his church " unto every good work" — the infalli- 
 ble rule of her faith and also of her practice, and 
 thus neither to incur the threatened condemna- 
 tion of God by adding to, or subtracting from, 
 what " holy men of God who were inspired of 
 the Holy Ghost have written for our instruction, 
 correction and reproof." 
 
 SECTION II. 
 
 The Romish and Prelatical doctrine concerning Confirma- 
 tion. 
 
 What, then, we would now ask, is affirmed 
 respecting Confirmation? The Romish church, 
 in accordance with the usual tenor of her reso- 
 lutions, which by their anathematizing and in- 
 tolerant spirit proclaim how fm^z-Christian and 
 how contrary to the gospel she is — has decreed,^ 
 
 * Canones et Decreta Concil. Trid., p. 44, 46, and 123. 
 Lips. 1827. 
 
OF CONFIRMATION EXAMINED. 25 
 
 Canon, " Whoever shall affirm, that the confir- 
 mation of the baptized is a trifling ceremony, and 
 not a true and proper sacrament : or that formerly 
 it was nothing more than a kind of catechizing, 
 in which young persons explained the reason of 
 their faith before the church : let him be ac- 
 cursed. 
 
 " 2. Whoever shall affirm, that they offend the 
 Holy Spirit, who attribute any virtue to the said 
 chrism of confirmation : let him be accursed. 
 
 "3. Whoever shall affirm, that the usual ad- 
 ministrator of confirmation is not the bishop 
 only, but any ordinary priest : let him be ac- 
 cursed." 
 
 And as it regards the prelatic church, she 
 concurs with her Romish mother in asserting 
 the necessity of this ordinance ; in limiting its 
 administration to the bishop ; and in excommu- 
 nicating all who will dare to question its truth or 
 power. ^ Wheatley, the standard expositor of 
 the Book of Common Prayer, may, I presume, 
 be taken as a fair propounder of the true prelati- 
 cal belief concerning confirmation.^ He says, 
 
 ^ See the Constitutions and Canons Ecclesiastical VI, 
 in " The Clergyman's Assistant." Oxford, 1838 ; p. 23. 
 2 Oxford, 1819 ; p. 389. Should any one think this 
 
 3 
 
 « 
 
26 ROMISH AND TRELATICAL RITE 
 
 '* Although the Baptism of Water washes away 
 our former guilt, yet that alone cannot prevent 
 the return of sin. It is true, indeed, hy the 
 sacrament of Baptism, we are made heirs of 
 God, and admitted and received into the inherit- 
 ance of sons : but still, till we receive the rite 
 of Confirmation, we are but Babes in Christ in 
 the literal sense ; we are merely infants, that can 
 do nothino;, not able to resist the least violence 
 or opposition, but lie exposed to every assault, 
 and in danger of being foiled by every tempta- 
 tion. Baptism conveys the Holy Ghost only as 
 the spirit or principle of life ; it is by Confirma- 
 tion he becomes to us the spirit of strength, and 
 enables us to stir and move ourselves. When 
 we are baptized, we are only listed under the 
 banner of Christ, marked for his soldiers, and 
 sworn to be faithful ; and not till Confirmation 
 
 view is overcharged, I would refer him to Hooker's Eccl. 
 Polity, b. V. c. Ixvi. and b. vii. vi. 4. Palmer's Antiquity 
 of the English Ritual, vol. 2, p. 198-207. Potter on 
 Church Government, p. 245, &c. Oxford Tracts, tract xliii., 
 12-14. Jones's Works, vol. 3, p. 400. Bishop Seabury 
 on, in British Critic, Oct. 1839, p. 312. London Christian 
 Observer, 1838, p. 389. Bethel on Regeneration, p. 85,. 
 86. The Candidate for Confirmation Instructed, by Bishop 
 Hobart. 
 
OF CONFIRMATION EXAMINED. /i < 
 
 equipped for the battle or furnished with arms to 
 withstand the enemy. It is then, also, that we 
 are sealed with the Lord's signature, marked, as 
 it were, for God's sheep, and so secured from 
 being stolen by robbers." 
 
 The General Protestant Episcopal Sunday 
 School Union have just published a little book, 
 called Susan Harvey, which we find highly com- 
 mended by a correspondent of the Episcopal 
 Recorder. The narrative, judging from the 
 article in question, is well adapted to produce a 
 favorable impression upon the youthful mind in 
 relation to Festivals and Saints' days. And the 
 great burden that rested upon her mind in pros- 
 pect of death was that she had not been conjirm' 
 ed. " Now, you know," says she, " I have 
 never been confirmed : and it is so on my mind 
 always that if I should not live to be confirmed, 
 I should not be able to receive the holy com- 
 munion : and then how should I be able io pass 
 through thejire, if I have not part in my blessed 
 Saviour ?" 
 
 Her female spiritual instructor does not ap- 
 pear able to answer her question, only by telling 
 her that her pastor did not know that she was at 
 home, else he would have called to see her. 
 
28 ROMISH AND PRELATICAL RITE 
 
 And he, when he did come, does not appear to 
 direct her to the Saviour, but merely to " keep 
 God's holy will and commandments, and walk in 
 them the remainder of her life," and to en- 
 courage her that she might yet live to be 
 " visibly admitted to all the privileges of a child 
 of God, and be sealed by his Holy Spirit in the 
 view of the visible church." What is here 
 meant will be better understood when the reader 
 is told that as the day approached when the 
 bishop was to perform the rite of Confirmation, 
 poor Susan feared that " she might not live to 
 feel the pressure of the hands of God's Great 
 Shepherd which was to seal to her the indwelling 
 of the Holy Spirit, and render her body meet to 
 partahe of the body and blood of Him through 
 whose death alone she had hope of life." 
 
 Now, in contradistinction to all this, the 
 Presbyterian church affirms and teaches that 
 there is no other confirmation than that almighty 
 work of the Divine Spirit by which he strength- 
 ens, comforts, and establishes believers in faith 
 and obedience,^ and which he worketh when, 
 and where, and how, he will. They believe, 
 
 » 1 Pet. 5. 10. 1 Cor. 1.8. 
 
OF CONFIRMATION EXAMINED. 29 
 
 however, to use the words of Calvin/ in the 
 propriety of '' the custom which was practised 
 among the ancients before this abortive image 
 of a sacrament made its appearance. For it 
 was not such a confirmation as the Romanists 
 pretend, which cannot be mentioned without in- 
 jury to baptism ; but a catechetical exercise, in 
 
 * Instit. b. iv. ch. xix. § xiii., vol. 2, p. 542. Eng. ed. 
 In proof of the fact that the practice here alluded to was 
 approved of by Calvin and the reformed churches gener- 
 ally, and that it is grounded on Scripture example and 
 teaching, and is in many ways eminently useful and neces- 
 sary, I have offered proof in my volume of Tracts on Pres- 
 byterianism, No. 3, " A Form of Public Christian Pro- 
 fession Scriptural," &c., p. 47 ; and which, as it has never 
 been confuted, I hold to be sufficient to authorize the adop- 
 tion of it where it is now neglected. It was practised by 
 all branches of the reformed churches ; by Calvin, by the 
 Genevan, and the French churches, and in some substantial 
 form by the Presbyterian church in England, Ireland, and 
 Scotland, and especially by the Seceders. The very fact, too, 
 that the decree of the Council of Trent condemns such a 
 practice, shows that it was then common. Further exami- 
 nation, too, only makes me more strong in the opinion that 
 no pastor or session can admit members without such a 
 form, without usurping a power never given, robbing the 
 people of a power never abandoned, and depriving the 
 church of a benefit which is of great advantage and profit. 
 — See Boyses' Account of the Ancient Episcopacy, p. 220. 
 
 3* 
 
30 ROMISH AND PRELATICAL RITE 
 
 which children or youths used to deliver an ac- 
 count of their faith, in the presence of the 
 church. Now it would be the best mode of 
 catechetical instruction, if a formulary were 
 written for this purpose, containing and stating, 
 in a familiar manner, all the articles of our reli- 
 gion, in which the universal church of the 
 faithful ought to agree, without any controversy : 
 a boy of ten years of age might present himself 
 to make a confession of his faith ; he might be 
 questioned on all the articles, and might give 
 suitable answers : if he were ignorant of any, or 
 did not fully understand them, he should be 
 taught. Thus the church would witness his 
 profession of the only true and pure faith, in 
 which all the people of the faithful unanimously 
 worship the one God. If this discipline were 
 observed in the present day, it would certainly 
 sharpen the inactivity of some parents, who 
 carelessly neglect the instruction of their chil- 
 dren, as a thing in which they have no concern, 
 but which in that case they could not omit with- 
 out public disgrace : there would be more har- 
 mony of faith among Christian people, nor 
 would many betray such great ignorance and 
 want of information : some would not be so 
 
OF CONFIRMATION EXAMINED. 31 
 
 easily carried away with novel and strange 
 tenets; in short, all would have a regular ac- 
 quaintance with Christian doctrine." 
 
 SECTION III. 
 
 Confirmation implies the truth of the doctrine of Apostoli- 
 cal Succession, and is therefore unscriptural. 
 
 What then, I now ask, is implied in this Ro- 
 mish and prelatical doctrine of confirmation ? 
 It implies first, the prelatical doctrine of apos- 
 tolical succession, for it is to be administered 
 only by prelates ; and the grace believed to be 
 conferred by it can only be imparted by the 
 hands of one who has received the plenitude of 
 episcopal grace through the mysterious channel 
 of an uninterrupted personal descent from the 
 apostles, and a divine communication of their 
 authority and office. This is no caricature of 
 mine. On the contrary, " it is needful," says 
 the Catechism of the Council of Trent,^ " to 
 teach who are the true and lawful ministers 
 thereof, that the faithful may have the very sa- 
 
 » Page 187. 
 
32 ROMISH AND PRELATICAL RITE 
 
 crament and grace of confirmation. The Holy 
 Scriptures therefore show that the bishop only 
 has the ordinary power of making this sacra- 
 ment." To teach or affirm contrary to this, is 
 to draw down upon us anathema and excommu- 
 nication, and therefore damnation.' 
 
 Wheatley, on behalf of the prelacy, confirms 
 this opinion, by declaring that " the minister of 
 confirmation must be a bishop," " for which 
 reason the honor of dispensing this holy ordi- 
 nance was ALWAYS reserved to the ministry of 
 THE BISHOPS."* Archbishop Potter affirms the 
 same thing, and assures those who are willing 
 to take his word for it, that " the Scriptures de- 
 scribe confirmation not as a temporary institu- 
 tion, but one which is fundamental to Chris- 
 tianity, AND consequently LASTING AND PER- 
 PETUAL."^ 
 
 Now this doctrine of apostolical succession, 
 as I have endeavored to prove in my volume on 
 that subject, is a pure fabrication of the hierar- 
 chy after it had corrupted the church; usurped 
 the rights of the true clergy, who were declared 
 
 * See the decree above. 
 
 ' On the Common Prayer, p. 394. 
 
 ' On Church Government, p. 246-249. 
 
OF CONFIRMATION EXAMINED. Ot> 
 
 to be ''inferior'' (!) and entirely dependent on 
 the prelate for their being and authority ; and 
 when it had trampled on the ecclesiastical rights 
 of the laity, and utterly expelled them from their 
 free-born inheritance, and their spiritual citizen- 
 ship. Of this doctrine I have declared, and 
 am prepared to maintain against all opposers, 
 first, that it is not even pretended that it can be 
 found in Scripture. It is granted by its advo- 
 cates that it is not clearly revealed in the word 
 of God ; but that it depends upon tradition, and 
 the authority of the fathers.^ The doctrine, on 
 the contrary, is actually denounced by Christ ; 
 and is opposed to Scripture declarations, warn- 
 ings, and precepts ; to its promises and prophe- 
 cies ; to its facts and decisions, and to the one 
 and only remaining commission of the min- 
 istry.2 Secondly, that this personal succession 
 cannot be shown to have existed in a valid and 
 unbroken chain. For in order to do this, it 
 must be proved that the ordination of every pre- 
 late in this entire succession was valid, first, as 
 to the form of ordination ; secondly, as to the 
 
 ^ See full proof of this position in author's Lectures, pp. 
 73, 83, 87, 99, 103, 133, 134, 136. 
 
 ^ See ibid, lect. vi. and vii. # 
 
34 ROMISII AND PRELATICAL RITE 
 
 subject of ordination; and thirdly, as to the 
 ministers of ordination; which is altosether an 
 impossibility.' Thirdly, that this personal suc- 
 cession cannot be proved as a historical fact. It 
 cannot be proved that the apostle Peter, the first 
 link in this chain, was ever at Rome at all, or 
 that he was ever bishop of Rome, or that he ever 
 appointed a successor to himself, as such. 
 Neither can it be decided whether there were 
 one or two bishops originally at Rome, nor who 
 were the first successors in that church ; while 
 it is certain that many invalidities have occurred 
 in the progress of this succession, both in its 
 Romish, Anglican, and American branches, and 
 also in all the other prelatic churches; and that 
 it has been broken in numerous instances, and 
 in innumerable ways.^ 
 
 Fourthly, I have shown that prelates are not 
 in any proper sense successors of the apostles. 
 Prelates are not successors to the apostles in 
 fact. They are not apostles, in the true sense 
 of this title, which was limited to the twelve ; 
 nor in their call, which was immediately from 
 Christ ; nor in their endowments for their office, 
 
 * See author's Lectures, lect. v. 
 
 * See ibid, lect. viii. and ix. 
 
OF CONFIRMATION EXAMINED. 85 
 
 which were supernatural ; nor in their office it- 
 self , which was the oversight and instruction of 
 the whole world ; nor in their duties, which in- 
 volved the indoctrination, care, and government 
 of ALL the churches.^ 
 
 Fifthly, this doctrine cannot be sustained on 
 the ground of reason. It is in truth most un- 
 reasonable, inasmuch as it substitutes the theory 
 of man for the word of God ; the visible organi- 
 zation and ministry of the church, for spiritual 
 Christianity ; ordinances, rites, and forms, for 
 doctrines and inward graces ; the authority of 
 the church, for the supremacy and headship of 
 Christ ; and the means of attaining salvation, 
 by giving efficacy to the truth, for that salvation 
 itself.2 
 
 Sixthly, this doctrine necessarily leads to po- 
 pery, because it invests the church with all au 
 thority ; because it subjugates the laity and the 
 ministry to prelates ; because it consigns to these 
 prelates the interpretation of the word of God ; 
 because it has ever formed the basis upon which 
 the system of popery rests its exclusive assump- 
 tions ; because, wherever it has been carried out, 
 
 ^ See author's Lectures, lect. x. 
 * See ibid, lect. xiv. 
 
36 ROMISH AND PRELATICAL RITE 
 
 it has led to the introduction of the corrupt doc- 
 trines and practices of the Romish church ; and 
 because it is now leading extensively to the same 
 results.' 
 
 Seventhly, this doctrine leads to intolerance 
 in spirit and in practice, as is proved from its 
 history in all past ages ; from the character and 
 doings of many ancient and modern prelates ; 
 from its necessary tendency to exclude the laity 
 from all ecclesiastical jurisdiction ; to consoli- 
 date a spiritual despotism ; and to claim abso- 
 lute authority over the persons, conduct, and 
 opinions of its adherents; from its bitter, sec- 
 tarian, and uncharitable spirit tovv^ards all other 
 denominations; and from its clear opposition to 
 civil and religious liberty.'^ 
 
 Eighthly, I have objected to this doctrine be- 
 cause it necessarily implies that the church of 
 Rome is truly catholic, apostolical, and indefec- 
 tible in doctrine and practice, and that all other 
 churches, being excommunicated by it, are cut 
 off from the church of Christ ; and because it 
 is schismatical, leading its abettors, like the an- 
 cient heretics, to cut themselves off from all 
 
 ^ See author's Lectures, lect. xi. and xii. 
 ^ See ibid, lect. xiii. 
 
OF CONFIRMATION EXAMINED. 37 
 
 Other Christians ; to assert that they alone consti- 
 tute THE catholic church of Christ, and to deny 
 to all other branches of the church either a 
 valid ministry or efficacious ordinances; and 
 because it is thus contradictory to the charity, 
 to the spirituality, and to the divine character of 
 the gospel.^ 
 
 Nor is this doctrine rejected by us because 
 such claims might be advanced only by prela- 
 tists. On the contrary, Presbyterians might far 
 more reasonably urge these claims. For as all 
 THEIR MINISTERS ARE BISHOPS ; as their bish- 
 ops, at the reformation, were ordained by those 
 in authority ; as they can undeniably trace their 
 succession upward through the Romish, the 
 Waldensian, and the Culdee churches, to the 
 very time of the apostles ; and as in the apos- 
 tles' time bishops were presbyters, and acted 
 under the one and only commission given by di- 
 vine appointment; it is therefore plain, that 
 while their ministerial succession is certain and 
 unquestionable, that of prelates never can be 
 established. 
 
 Finally, I have shown that the assertion, that 
 this unbroken succession of prelates is essential 
 
 * See author's Lectures, lect. xv. xvii. xviii. and xix. 
 4 
 
J"? ROMISH AND PRELATICAL RITE 
 
 to a true church, to a true ministry, and to all 
 hope of covenanted mercy, would destroy all 
 EXISTING CHURCHES, and thus, all hope of salva- 
 tion ; since there is no church which can estab- 
 lish such a succession. It also fosters pride and 
 ambition among the clergy ; lukewarmness, for- 
 mality, and hypocrisy among the laity; and car- 
 nality, contention and animosity among all Pro- 
 testant denominations. It strengthens popery, 
 by conceding its essential principles and its most 
 arrogant demands ; and it strengthens infidelity, 
 by implicating Christianity in a doctrine which is 
 in itself unscriptural, in its tendency hurtful, in 
 its evidence baseless, and in its reasoning ab- 
 surd. 
 
 Were it necessary, I might show the danger- 
 ous character of this doctrine in underminincr all 
 faith in spiritual influences, and in the truth, 
 power, and efficacy of the gospel.' But recent 
 events are surely sufficient to convince any im- 
 partial mind of the fact I have stated. For have 
 we not seen that the belief of this abstract dog- 
 ma has been sufficient to outweigh plain and 
 
 * See this done by Professor Powell of Oxford, in his 
 Tradition Unveiled, and especially in the supplement to 
 that work. 
 
OF CONFIRMATION EXAMINED. 39 
 
 positive testimony to the open and scandalous im- 
 morality of a prelate who had received the com- 
 munication of this imaginary prelatical grace? 
 Have not several prelates, many clergy, and ma- 
 ny also of the laity of the Episcopal church, de- 
 clared that such was their faith in this doctrine, 
 and therefore in the gracious and holy character 
 of the convicted culprit, (and to some extent self- 
 convicted and avowedly guilty !) that the charac- 
 ter, veracity, honor, and chastity of respectable 
 ladies are all to be sacrificed for the sake of 
 cloaking mitred infamy, and upholding the inde- 
 fectible character of the prelatical succession? 
 Such open and public prostitution of reason and 
 propriety to the maintenance of sectarian bigot- 
 ry and exclusive assumptions, demonstrate how 
 powerful is this baneful doctrine to corrupt and 
 demoralize the heart, and to lead, as in innume- 
 rable cases it has done, to open skepticism and 
 infidelity. O yes ; and when we see a secret 
 tribunal of prelates sitting in judgment upon 
 themselves ; barring the door, as far as possible, 
 against all light; dragging ladies to their bar, 
 whose testimony was not to be believed on oath, 
 under pain of excommunication, and when they 
 have sacrificed their own reputation and modesty 
 
40 ROMISII AND PRELATICAL RITE 
 
 by submitting to such inquisitorial and unwar- 
 rantable cross-examination, to have it proclaim- 
 ed by all true lovers of **the church" that the 
 guilty man was innocent, and these innocent re- 
 ceivers of his insults guilty ; — it is high time for 
 public opinion to set the seal of its reprobation 
 upon a doctrine so prolific of evil, and so dan- 
 gerous even to the morals of the community.^ 
 
 But if this is so, then of course the rite of 
 confirmation, — which implies, and depends for its 
 very existence upon, the truth and certainty of 
 this doctrine, and could only have been matured 
 when this dogma was adopted, — must fall with 
 it to the ground, as equally unscripturai and 
 baseless. And so argues Lightfoot, himself an 
 Episcopalian, who gives four arguments to show 
 that confirmation could not be meant by the pas- 
 sages adduced for its support in Acts 8. 17, be- 
 cause the apostleship was a temporary office.'^ 
 
 ^ Look, at the influence, too, of this doctrine upon one 
 of the ladies in question, when she could calmly reason with 
 the insulter while in the act of guilt, by telling him that 
 that SACRED hand of his, which was then acting as the in- 
 strument of lustful passion, had been upon the head of 
 some of her friends. 
 
 ^ Lightfoot's Works, vol. viii. p. 125, &c. And here we 
 have another example of the gross fabrication of prelatists in 
 
OF CONFIRMATION EXAMINED. 41 
 
 And thus also argues Calvin, who says/ " But 
 if any one inquire of them how such a preroga- 
 tive has been conferred on bishops, what reason 
 will they assign but their own pleasure ? They 
 allege, that the apostles alone exercised that 
 right, being the sole dispensers of the Holy Spi- 
 rit. Are bishops the only apostles; or are they 
 apostles at all ? Let us, however, grant that also : 
 
 order to sustain their cause. Lightfoot's words are, '•' Utrum 
 apostolatus ordo et dignitas non cum ipsis apostolis, nun- 
 quam aniplius imitanda, in perpetuum desiisse censenda 
 est ?" That is, " It may fairly be questioned whether the 
 order and dignity of the apostleship is not to be regarded 
 as having for ever terminated with the apostles themselves, 
 neither is any longer to be imitated." And yet this the 
 learned editor, the Rev. John Rogers Pitman, says " i.s 
 obscure,"' and therefore, by way of making it plain, he 
 edits it, " First whether apostleship were not an order for 
 ever, (the comma here separates the words,) inimitable in 
 the church ;"' i.e. unapproachable in its elevated greatness. 
 Thus does Lightfoot tell the English reader the very reverse 
 of v/hat he tells the reader of his own words, and thus, too, 
 is Calvin made to father opinions the very opposite of his 
 real sentiments. 
 
 ^ Institutes, b. iv. ch. xix. § x. p. 540. And yet this is 
 the man who is paraded as an authority in proof of the 
 truth and propriety of confirmation, by all the prelatical 
 writers on the subject. See Wheatley and others. We 
 shall see more of his sentiments in a moment. 
 
 4* 
 
42 ROMISH AND PRELATICAL RITE 
 
 why do they not on the same principle contend 
 that none but bishops ought to touch the sacra- 
 ment of the blood in the Lord's supper ; which 
 they refuse to the laity, because the Lord, as 
 they say, only gave it to the apostles? If our 
 Lord gave it to the apostles alone, why do they not 
 infer, therefore it ought now to be given to bish- 
 ops alone ? But in this case they make the apos- 
 tles simple presbyters ; now they are hurried 
 away with an extravagant notion suddenly to 
 create them bishops. Lastly, Ananias was not 
 an apostle ; yet to him Paul was sent, that he 
 might receive his sight, be baptized, and be 
 filled with the Holy Ghost. I will add one ques- 
 tion more: If this was the peculiar office of bish- 
 ops by a divine right, why have they dared to 
 transfer it to common presbyters ; as we read 
 in one of the epistles of Gregory ?" 
 
 SECTION IV. 
 
 Confirmation implies the institution of Christ and his Apos- 
 tles, which is disproved, and Acts 8. 14-17, Sec. exam- 
 ined. 
 
 But I have said that confirmation also implies 
 the institution of Christ and his apostles, and 
 
OP CONFIRMATION EXAMINED. 48 
 
 this we think can be as clearly proved to be want- 
 inor as the former. Both arcruments constitute, 
 as it were, the two limbs upon which the body of 
 this assumed rite stands. One of these we have 
 shown to be wanting, and the rite is, to say the 
 least, very crippled ; and if the other is found 
 equally deficient we may well conclude that He 
 who gave even the body of man limbs strong 
 enough to bear him up, would not leave an ordi- 
 nance of his own church crippled and maimed, 
 yea, destitute of limbs altogether. 
 
 I affirm, then, that for confirmation, as it is held 
 by Romanists and prelatists, there is no founda- 
 tion in the New Testament, nor any proof that 
 it was instituted by Christ or his apostles. 
 
 That it was not instituted by Christ is mani- 
 fest, since he employed the imposition of hands 
 only in the exercise of his own personal preroga- 
 tive in communicating his blessing, or in restor- 
 insT such as were diseased. Nethincf, however, 
 occurs in his personal history from which it could 
 be inferred that he empowered his ministers to 
 institute and perpetuate the ordinance of con- 
 firmation. There are, it is true, passages which 
 have been thought sufficient to prove that the 
 apostles, under divine direction, did administer 
 
44 ROMISH AND PRELATICAL RITE 
 
 ihis rite, and tliat prelates as their successors, 
 are still therefore authorized to perpetuate it in 
 the church. 
 
 The first of these passages is found in Acts 8. 
 14-17, where it is recorded, ** Now when the 
 apostles which were at Jerusalem heard that Sa- 
 maria had received the word of God, they sent 
 unto them Peter and John : who, when they were 
 come down, prayed for them, that they might 
 receive the Holy Ghost ; for as yet he was fallen 
 upon none of them : only they were baptized in 
 the name of the Lord Jesus. Then laid they 
 their hands on them, and they received the Ho- 
 ly Ghost." That we may properly understand 
 this passage, it must be remembered that the 
 orifts of the Holy Ghost were twofold — ordinary 
 and extraordinary. The ordinary gifts were com- 
 mon to all believers — such as the sanctifying in- 
 fluences of the Spirit — but the extraordinary gifts 
 were gifts bestowed upon particular persons, for 
 particular purposes; such as those given to the 
 apostles on the day of Pentecost. " They were 
 filled with the Holy Ghost, and began to speak 
 with tongues, as the Spirit gave them utterance," 
 Acts 2. 4. In the Epistle to the Corinthians, 
 the apostle mentions the extraordinary gifts of 
 
OP CONFIRMATION EXAMINED. 45 
 
 the Spirit. (See 1 Cor. 12. 4-11.) Here he gives 
 a catalogue of the extraordinary spiritual gifts 
 with which the first ministers and teachers of 
 Christianity were blessed. Now those extraor- 
 dinary gifts and powers were essentially necessa- 
 ry in the first ages, for the conviction of unbe- 
 lievers, the confutation of heretics, and the speedy 
 propagation of the gospel. They tended to fa- 
 cilitate as well as to accelerate the spread of 
 Christianity ; and it was for this reason that the 
 apostle, when he came to Antioch, procured 
 these extraordinary gifts for twelve men, who 
 became the pastors or elders of the church at 
 Ephesus. (See Acts 19. 1-7; also. Acts 20. 
 28.) Wherever the apostles made converts to 
 Christianity, it was invariably their practice to 
 select some persons from the converts, on whom 
 they conferred the extraordinary gifts of the Spi- 
 rit, by the imposition of hands; and those per- 
 sons immediately became qualified to fill the pas- 
 toral office, and, as such, were appointed by the 
 apostles to feed and govern the infant church. 
 Now this is precisely what the apostles did in 
 Samaria, as mentioned in the passage before us. 
 God had wonderfully owned Philip as an evan- 
 gelist in Samaria, so that numbers, through his 
 preaching, were converted to the faith of the 
 
4G ROMISH AND PRELATICAL RITE 
 
 gospel. It was then necessary to appoint minis- 
 ters and pastors over the church at Samaria, and 
 this could only be done by the apostles — for to 
 them was reserved the power of conferring the 
 extraordinary gifts of the Spirit: therefore, 
 when the apostles who were at Jerusalem heard 
 that the people of Samaria had received the 
 word of God, they sent unto them Peter and 
 John, who, when they arrived, laid their hands 
 upon some members of that church, and imme- 
 diately they received the Holy Ghost, that is, the 
 extraordinary gifts of the Holy Ghost ; and began 
 to speak with tongues and to prophesy. It is 
 true, it is not expressly mentioned in this pas- 
 sage that they began to prophesy and to speak 
 with tongues; yet it is evident that they did, 
 from the fact of Simon Magus wanting to pur- 
 chase from them the gift of conferring the Holy 
 Ghost. " iVnd when Simon saw that, through 
 the laying on of the hands of the apostles, the 
 Holv Ghost was ^iven, he offered them monev," 
 Acts 8. 18. And wlu.n Simon saw ! Is it not 
 evident, then, that those persons spake with 
 tongues and prophesied ?' And does not the 
 
 * See a letter on this subject, hy the Rev. ^Ir. Godkin, 
 jjubUshed in an Irish newspaper. 
 
 1 
 
OF CONFIRMATION EXAMINED. 47 
 
 very word " fallen" teach the same thing, refer- 
 ring, as it does, to the remarkable occurrence 
 related in a preceding chapter, when " on the 
 day of Pentecost there appeared unto them 
 cloven tongues like as of fire, and it sat upon 
 each of them, and they were all filled with the 
 Holy Ghost, and began to speak with other 
 tongues as the Spirit gave them utterance." 
 This is made still more evident by what is said 
 in chapter 19. 5, 6, of this same book, where it 
 is related of the Ephesian disciples, that when 
 they heard the apostle " they were baptized in 
 the name of the Lord Jesus. And when Paul 
 laid his hands upon them, the Holy Ghost came 
 upon them, and they spake with tongues and 
 prophesied." So also it is said in Acts 5. 12- 
 16, " And by the hands of the apostles were 
 many signs and wonders wrought among the 
 people ; and they were all with one accord in 
 Solomon's porch. And of the rest durst no 
 man join himself to them : but the people magni- 
 fied them. And believers were the more added 
 to the Lord, multitudes both of men and women. 
 Insomuch that they brought forth the sick into 
 the streets, and laid them on beds and couches, 
 that at the least the shadow of Peter passing by 
 
48 ROMISH AND PRELATICAL RITE 
 
 miofht overshadow some of them. There came 
 also a multitude out of the cities round about 
 unto Jerusalem, bringing sick folks, and them 
 which were vexed with unclean spirits : and 
 they were healed every one." These Samaritan 
 disciples, be it remembered, had already believed 
 and been baptized by Philip, and of course with 
 Christian baptism. They had, therefore, al- 
 ready received " \\{Q ordinary grace of the Holy 
 Spirit," and needed not to receive it again a 
 second time ; and hence what they now received 
 must have been His ei^ra-ordinary gifts. This 
 the phrase employed indicates, which is a 
 Rabinnical form of speech, and when not applied 
 to the third person in the Trinity is " very com- 
 mon," says Lightfoot,^ " in the writings of the 
 Jews, and in the use of that nation ; and ever- 
 more in their use and sense meaneth only the 
 extraordinary gifts of the spirit of tongues, 
 prophesying, and the like — so doth it constantly 
 signify in the Scripture : and it is very hard, if 
 not utterly impossible, to find it signifying any 
 other sense." 
 
 Neither were all who were baptized, and who 
 had professed their faith in Christ, made parta- 
 
 * Lightfoot's Works, vol. viii. p. 127. 
 
 1 
 
OF CONFIRMATION EXAMINED. 49 
 
 kersof the supernatural signs and gifts imparted 
 on this occasion, for Simon Magus, finding that 
 he had not received them, immediately offered to 
 purchase them.^ There are other cases again 
 where the apostles communicated these miracu- 
 lous gifts without any imposition of hands, as on 
 the day of Pentecost (Acts 2. 38-42); and 
 there are cases of baptism by the apostles men- 
 tioned, where they neither imposed hands, nor 
 imparted such gifts (Acts 16. 15, and Acts 16. 31 
 -35). Neither is there any reason to believe 
 that women ever received imposition of hands, 
 though they were made partakers of these spir- 
 itual gifts by a direct influence from on high.' 
 And hence we must conclude, that this ceremo- 
 ny was employed by the apostles under a divine 
 impulse, and only when so directed ; and that, as 
 it was not given by any fixed rule, or in con- 
 nexion with baptism as a regular act,^ there is 
 neither precept nor precedent upon which any 
 regular use of this ceremony, as a stated rite, can 
 be founded by the church now. 
 
 ^ Lightfoot's Works, vol, viii. p. 128. 
 2 Ibid. 
 
 ' See Lord Barrington's Works, vol. i. pp. 127, 133, and 
 sect. xxiv. p. 141, &c. 
 
 5 
 
50 ROMISH AND PRELATiCAL RITE 
 
 That such is the meaning of these passages 
 is admitted by all impartial critics, including 
 Episcopalians. Dr. Willett, a learned Episcopal 
 writer, gives four reasons to show that the ref- 
 erence here is not to confirmation, but to the 
 bestowment of supernatural and miraculous 
 gifts.' The same view is taken by many of the 
 Lutheran reformers,^ by Grotius, by Calvin,^ by 
 Lord Barrington, who dwells at length and with 
 great force upon the subject,^ by Dr. Hinds of 
 Oxford, now chaplain to Archbishop Whately,^ 
 by Mr. Riddle in his Christian Antiquities,^ by 
 Elsley,' and by Lightfoot f the Dutch Anno- 
 tations,^ Rosenmuller,'° Kuinoel,^* Wolfius,'^ 
 
 ^ Synopsis Papism., p. 812. 
 
 - See the Confession of Wittemburgh, in Harmony of 
 Conf., sec. xiii. p. 409. 
 
 3 Institutes, b. iv, c. xix. § vi. vol. ii. p. 536, and Com- 
 ment in loco. 
 
 * Theological Works, vol. i. sec. xxi. &c.,p. 109, &,c. 
 
 ^ History of the Rise and Progress of Christianity, vol. i. 
 pp. 197 and 227, and vol. ii. 77-79. « P. 352. 
 
 ^ Elsley on the Gospels and Acts, vol. ii. p. 406. 
 
 8 Works, vol.viii. p. 127. 
 
 9 Annotations, Lond., 1657, torn. ii. in loco. 
 
 *o Scholia in Nov. Test., tom. iii. p. 198, and on Acta 
 6. 6, 19. 6, p. 384. 
 
 " Commentarius in Nov. Test., vol. iv. p. 508 etal. 
 ^* Curse Philolog., tom. iv. p. 660. 
 
OF CONFIRMATION EXAMINED. 51 
 
 Schoetgenius,^ Koppe,^ Gill,^ Adam Clarke,* 
 Scott,^ Beza/ and Camerarius, are all of this 
 opinion.'' Whitby, too, with all his prelatical 
 prejudice and bias, is very strong. " Not," says 
 he,^ " that all who had been baptized might re- 
 ceive it ; for it was never so in any church ; no, 
 not at Jerusalem ; there being only some among 
 them full of the Holy Ghost, (Acts 6. 3,) and 
 therefore it seems reasonable to say, with Dr. 
 Lightfoot here, that they were such as the Holy 
 Ghost had pointed out to be ordained ministers, 
 or for the receiving of the prophetical gifts which 
 enabled men then (Xelxovq/siv) to do sacred offi- 
 ces in the assemblies, where they were." And 
 
 ^ Schoetgenius, Horse Hebr. et Talmudicae, torn. ii. pp. 
 953 and 887, 888. 
 
 ^ Novum Testament., vol. viii. p. 99. 
 
 ' Exposition, vol. viii. p. 222, who is of opinion that 
 these persons, with the miraculous gifts, were ordained to 
 the ministry. 
 
 * Commentarius in loco. He is also of the opinion ex- 
 pressed by Dr. Gill. 
 
 ^ Commentary in loco. 
 
 ^ Novum Testamentum, Cant., 1642, folio, p. 320, on v. 
 15. He also refers them to the miraculous gifts given as 
 qualifications for presiding over the church. 
 
 ' Commentarius in Novum Foedus, Cantabrigiae, 1642^ 
 fol., p. 103, on Acts 8. 13. 
 
 ^ Commentary, on Acts 8. 15. 
 
52 ^ ROMISH AND PRELATICAL RITE 
 
 « 
 
 then he adds, after dwelling on this point, *' As 
 for the other opinion, that these hands were laid 
 on to confirm them ; if hands were not laid on 
 all that there were baptized, this makes nothing 
 for confirmation; if they were, then Simon Ma- 
 gus must be confirmed, and receive the Holy 
 Ghost. And both these opinions seem danger- 
 ous on this account, that the Holy Ghost was 
 never thus conferred but by the hands of an apos- 
 tle ; and consequently, if confirmation and ordi- 
 nation be laid on this foundation, they may be 
 said to cease with the apostles." 
 
 Diodati, the '* learned professor of Theology " 
 with whom Milton held daily conference at 
 Geneva, confirms the opinions expressed above.' 
 Henry, takes the same view.'^ Such also is the 
 view taken by Clarius,^ Grotius,* Benson,^ 
 Piscator,® Poole,"' and Planck.^ 
 
 ' Annotations upon the Whole Bible, Lond., 1651, on 
 Acts 8. 15, and Milton's Works, vol. i. p. 82. 
 
 '^ Commentary upon Acts 8. 15. 
 
 ' Critici Sacri, Amstel., torn. viii. p. 160. * lb. p. 178. 
 
 ^ See History of the First Planting of Christianity, vol. i, 
 c. i. sect. iii. p. 138, &c., and p. 66, &c. 
 
 * See in Poole's Synopsis, on Acts 8. 15. 
 
 ' Annotations upon the Bible, Lond., 1685, torn, ii., on 
 Acts 8. 15. 
 
 ^ See in Coleman's Primitive Church, p. 297. 
 
 V^ 
 
OF CONFIRMATION EXAMINED. 53 
 
 There is nothing, therefore, in the case before 
 us analagous to confirmation, but every thing 
 contrary to it. The ministers, in this case, were 
 extraordinary, and are not now represented by 
 any officers in the church, in that apostolic and 
 supernatural character in which they acted. The 
 gifts imparted were also extraordinary, and are 
 not now found in the church, whereas the object 
 of confirmation, says Bishop Hobart, is to secure 
 •' the ordinary grace of the Holy Spirit." And 
 these gifts were imparted in answer to prayer, 
 (see V. 15,) and conferred by the Holy Spirit, 
 and not by any imposition of hands, which was 
 merely an outward symbol of authority and 
 power, which the apostles had special com- 
 mandment to use.^ And since therefore the 
 authority, the gifts, and the office have all ceased, 
 there remains neither institution nor command- 
 ment to employ imposition of hands, in the order 
 of confirmation. 
 
 We are willing to bring this matter to the test 
 of a principle which is laid down by one of the 
 greatest advocates for the divine right and fun- 
 
 * See Willett's Synopsis, p. 812, 813. Such also was 
 the opinion of the Master of the Sentences, as quoted by 
 him at p. 817. 
 
 5* 
 
54 ROMISH AND PRELATICAL RITE 
 
 damental character of confirmation. I mean 
 Bishop Jeremy Taylor. Speaking of extreme 
 unction he says, " When the miraculous healing- 
 ceased, then they were not Catholics, but here- 
 tics that did transfer it to the use of dying per- 
 sons." Now by this rule let those be judged who 
 still enforce the necessity of imposition of hands 
 by pretended successors of the apostles, — who 
 can neither show the calling, the qualifications 
 and the gifts of an apostle, nor in any way impart 
 the miraculous gifts which in their case accom- 
 panied the imposition of hands, — and may we not 
 say of them what their great defender has said 
 in an exactly parallel case, that since the mirac- 
 ulous effects of apostolic imposition of hands 
 have ceased, then ** they are not Catholics, but 
 heretics, who now transfer that empty sign to the 
 use of young persons, and thus delude their 
 minds by the belief that, with it, they have 
 received divine and heavenly grace." 
 
 I would dismiss the consideration of these 
 cases, then, by proposing the following dilemma: 
 Either the Holy Ghost and all his gifts and 
 graces are conferred by confirmation, or they are 
 not. If they are, why is it that they are not now 
 as visible and manifest as they were in apostolic 
 
OF CONFIRMATION EXAMINED. 55 
 
 days 1 Why do their recipients give no evidence 
 of their possession, either in their speech, their 
 powers, or even in their lives? Why is it that, 
 even, according to Dr. Pusey, the instances of 
 those who have been faithful to this grace are 
 " EXCEEDINGLY rare." So that " there is a 
 
 FEARFUL AND ALL BUT UNIVERSAL DEFECTION 
 
 AMONG them"?^ And why is it that while the 
 inhabitants of Roman Catholic countries have 
 universally received both the grace of baptism 
 and the grace of confirmation, they are never- 
 theless distinguished above all others for their 
 gracelessness, and for their abuse of divine grace 
 to licentiousness, profanity. Sabbath-breaking, 
 fornication, adultery, and open infidelity,^ so 
 that whether you travel in Ireland or in Switzer- 
 land, you can trace the limits of Romanism and 
 Protestantism by the presence or the absence of 
 morality, industry, intelligence, and piety ? 
 On the other hand, if, as is thus manifest, con- 
 
 ^ See his Present Crisis, p. 14. 
 
 ^ The testimony of Palmer, author of the Treatise on the 
 Church, will be regarded as about as impartial as could 
 well be given. See vol. i. pp. 344-349, 289, 3G0. See 
 also Blanco "White's evidence against Catholicism, who 
 was himself a Spanish priest. 
 
 'Ht^.. 
 
56 ROMISH AND PRELATICAL RITE 
 
 firmation does not confer the Holy Ghost or his 
 gifts and graces, why then, in the name of com- 
 mon honesty, does any church now attempt to 
 go through a ceremony for which there is no 
 countenance or support in the word of God ; no 
 command ; no sign ; no promise ; and no prece- 
 dent capable of imitation ? Why, like Simon 
 Magus, make gain for the prelatic grace and 
 dignity and asserted supremacy of a priesthood, 
 by enforcing the belief in gifts and graces which 
 can never be seen, felt, or proved 1 And 
 how can a ceremony which thus deludes multi- 
 tudes with the hope of salvation and security — 
 when God and their own consciences tell them 
 that for them there is no peace, and that they are 
 yet in their sins — be freed from the serious 
 charge of open impiety and guilt? 
 
 SECTION V. 
 Acts 14. 22, examined. 
 
 Another passage which is supposed to teach 
 the apostolic appointment of the rite of confir- 
 mation is Acts 14. 22, where it is said that Paul 
 and Barnabus went "to Lystra, and to Iconium, 
 
OF CONFIRMATION EXAMINED. 57 
 
 and to Antioch, confirming the souls of the dis- 
 ciples, and exhorting them to continue in the 
 faith." So also in Acts 15. 41, they are report- 
 ed as " confirming the churches." And so 
 also Judas and Silas, " being prophets them- 
 selves," " exhorted the brethren with many words 
 and confirmed them." Acts 15. 32. Here in- 
 deed we find the icord "confirmed," and this 
 with many is proof positive of the thing, since 
 they are led not by the sense but by the sound. 
 So we have seen it is with the word bishop, which 
 is to many an ample demonstration of the scrip- 
 tural institution of the prelatical order of bish- 
 ops ; whereas it really means throughout the New 
 Testament the order of presbyters or pastors. 
 Now it is to be remembered that the reference 
 of the word " confirm " to the ecclesiastical 
 rite is of modern origin, and very remote from 
 the true and proper meaning of the term, which 
 signifies '' to put past doubt by new evidence, 
 and thus to establish :" and hence the applica- 
 tion of the word to the ecclesiastical rite is given 
 by Dr. Johnson as the eighth and last significa- 
 tion of the word. 
 
 The Greek word used in these passages is 
 analogous to confirmation, in its original mean- 
 
58 ROMISH AND PRELATICAL RITE 
 
 ing, signifying "to place firmly upon a founda- 
 tion," and thus to establish or build up. Hence 
 Tyndale, in 1534, renders the word by the term 
 "strengthen," which rendering is followed by 
 Archbishop Cranmer in " the great Bible," pub- 
 lished by authority in A. D. 1539.' The resto- 
 ration, therefore, of the word " confirm!^ by the 
 translators of the authorized version, A. D. 1611, 
 must be regarded — like the use of the word 
 " easter" for passover, "elder" for presbyter, 
 " overseers" for the term bishops, where the 
 connexion would prove that this office and its 
 duties belong to presbyters,^ — as intended by 
 these men, who were all prelatists, and who 
 were required to retain "old ecclesiastical 
 words," and in any case they thought doubtful 
 " to keep that signification most commonly re- 
 tained by the most eminent fathers," as much as 
 possible to favor prelacy and put down Presby- 
 terianism. For not only were all the translators 
 
 ' See in the English Hexapla on the passages. 
 
 2 See Acts 20. 28, see v. 17. So in 1 Peter, v. 2, " the 
 bishopric," or " the office of a bishop,'' is rendered " over- 
 sight,'' because v. 1 shows that it belonged to " presbyters," 
 who are therefore called " elders" more effectually to blind 
 the reader. 
 
OF CONFIRMATION EXAMINED. 59 
 
 chosen from the prelacy, although the petition 
 for the new version came from the Presbyterians, 
 and was at first opposed by Archbishop Ban- 
 croft; but their version was subsequently "re- 
 viewed by the bishops," including Bancroft, who 
 introduced several alterations, and by Bilson, 
 who had written a work against the Presby- 
 terians; and last of all, was submitted to the 
 privy council and to King James, who had ab- 
 jured his own repeated oath in favor of Presby- 
 tery, and had now of course become its most 
 deadly enemy.' Indeed in the preface to the 
 
 * See Jameson's History of the Culdees, p. 330. John- 
 son's Hist, of English Translations of Bible in Watson's 
 Tracts, and Hist. Acct. prefixed to the English Hexapla, 
 London, 1841 ; pp. 149, 151-159. See also any history 
 of the times. As to King James's perjury take the follow- 
 ing proof. In 1590, (McCrie's Life of Melville, vol. i. p. 
 385, 386,) at a meeting of the General Assembly, " He 
 praised God that he was born in such a time, as in the time 
 of the light of the gospel, and in such a place, as to be king in 
 such a kirk, the purest kirk in the world." " The kirk of 
 Geneva (continued his Majesty) keepeth Pasch and Yule. 
 What have they for them ] They have no institution. 
 As for our own neighbor kirk in England, their service is 
 AN EVIL-SAID MASS ill English ; they want nothing of the 
 mass but the liftings. I charge you, my good people, min- 
 isters, doctors, elders, nobles, gentlemen, and barons, to 
 
60 ROMISH AND PRELATICAL RITE 
 
 reader, the Translators candidly avow that they 
 
 stand to your purity ; and I, forsooth, so long as I brook 
 my life and crown, shall maintain the same against all 
 deadly." (Cald. iv. 198, 204.) 
 
 When Bancroft represented that James had dissembled 
 in giving his testimony, the learned king " took an oppor- 
 tunity (Life of Melville, i. 392) of contradicting the insin- 
 uation of Bancroft, that he dissembled in the concessions 
 which he had lately made in favor of presbytery." 
 
 In 1598, in an apologetical preface to his Doron, James, 
 speaking of the ministers of Scotland, says (Life of Mel- 
 ville, vol. ii. p. 163, 164), " There is presently a sufficient 
 number of good men of them in this kingdom ; and yet are 
 they ALL known to be against the form of the English 
 Church V And again, speaking of the charge of Puritan- 
 ism, he says : " I protest upon mine honour that I mean it 
 not generally of all preachers, or others, that like better 
 of the single form of policy in our church, than of the 
 many ceremonies of the Church of England, that are per- 
 suaded that their bishops smell of a papal supremacy, that 
 the surplice, cornered cap, and such like, are the outward 
 badges of popish errors. No, I am so far from being con- 
 tentious in these things (which for my own part I ever 
 esteemed indifferent), as I do equally love and honour the 
 learned and grave men of either of these opinions. It can 
 no ways become me to pronounce so lightly a sentence in 
 BO old a controversy." 
 
 In the same year, 1598, at the Assembly, James so- 
 lemnly and repeatedly (Life of Melville, vol. ii. 132,) pro- 
 tested (with what truth it is now unnecessary to say,) that 
 
OF CONFIRMATION EXAMINED. 61 
 
 sought to steer a course between popery and 
 puritanism. 
 
 We are not, therefore, to be carried away by 
 the mere wind of empty sound, from the plain 
 and palpable meaning of these passages, which 
 manifestly refer to that inward and spiritual 
 comfort and edification which were imparted by 
 the miraculous gifts to these infant and perse- 
 cuted churches. Who ever heard of prelatical 
 confirmation without imposition of hands? and 
 
 he had no intention to introduce either popish or AngHcan 
 bishops, but that his sole object was that some of the best 
 and wisest of the ministry, chosen by the General Assem- 
 bly, should have a place in the privy council and parlia- 
 ment, to sit in judgment on their own affairs, and not to 
 stand, as they had too long stood, at the door, like poor 
 suppliants, disregarded and despised." Such were the 
 avowed declarations of James ; and yet, as if to demon- 
 strate the truth of Scripture, when it shows the folly of 
 putting confidence in princes, and when it declares that 
 " men of high degree are a lie," he was at this time pri- 
 vately circulating in his Doron the most opposite senti- 
 ments (Melville, p. 162), and was willing afterwards to 
 proclaim to the world his own base perjury and shameless 
 deceit (see his Premonition to the Apol. for the Death of 
 Allegiance, ibid. p. 164). In Bancroft, however, he found 
 a fitting counsellor. 
 
 6 
 
62 ROMISH AND PRELATICAL RITE 
 
 who, by any effort of ingenuity, can find any al- 
 lusion to imposition of hands here? Or can 
 any other than a prelate confirm ? — and yet we 
 here find Judas and Silas, two simple presby- 
 ters, confirming the brethren.^ On the whole, 
 then, we must conclude, with Archbishop 
 Whately,^ that while it is true that " some 
 who would be ashamed to employ such an argu- 
 ment for confirmation themselves, might yet be 
 tempted to leave it uncontradicted, from a doubt 
 of being able to substitute a sound one, which 
 should be, to that individual, equally satis- 
 factory." 
 
 This he justly enumerates among the pious 
 frauds by which even Protestant Jesuitism and 
 sectarian zeal will advance a weak and defence- 
 less cause. For, he adds, ** Let us imagine a 
 case of some one desirous to receive, and induce 
 others to receive, the rite of confirmation, from 
 supposing it alluded to and enjoined, in the pas- 
 sage of Scripture which describes an apostle as 
 going through a certain region " confirming the 
 churches;" should we venture to attempt re- 
 
 * Ananias, v^ho was but a disciple, laid hands also on 
 Paul, Acts, 9. 11. Lord Barrington's Wks. vol. i. p. 127. 
 ' Origin of Romish Errors, p. 161, ch. iii., Eng. ed. 
 
OP CONFIRMATION EXAMINED. 63 
 
 movinor his conviction from this false basis, and 
 replacing it on a sound one ?" *' Our separation, 
 therefore," he further adds, " from the Church of 
 Rome does not place us (nor can we ever be 
 placed in this life) in a situation which exempts 
 us from all danger of falling into corruptions 
 — among the rest, the justification of pious 
 frauds — substantially similar to those with which 
 that church is so justly reproached." I will 
 only add one other testimony. " The great 
 apostle," says Dr. Burton/ ''travelled through 
 Syria and Cilicia ; and the expression used by 
 St. Luke of his confirming the churches in those 
 countries, proves that he must have planted 
 these churches at an earlier period. He now 
 confirmed them : i. e. he gave them such regu- 
 lations as were necessary for their welfare. 
 Wherever deacons were w^anted, he ordained 
 them ; he appointed others to the office of 
 elders; and there can be little doubt, that to 
 some or all of these ministers he imparted those 
 miraculous gifts of the Spirit, which were so 
 useful for the instruction of the converts, and 
 
 ' Lectures upon the Eccl. Hist, of the First Three 
 Cent., Lect. vi. Oxf., 1839 ; and see also vol. i. p. 95, Lect. 
 iv. 
 
64 ROMISH AND PRELATIIJAL RITE 
 
 furnished such convincing evidence of the 
 gospel." 
 
 SECTION VI. 
 Heb. 6. 1, 2, examined. 
 We proceed, therefore, to notice the only 
 other passage quoted in proof of confirmation, 
 as a permanent and fundamental rite of the 
 church, and that is Heb. 6. 1, 2, where the 
 apostle enumerates among the principles which 
 constituted first principles in the catechetical in- 
 struction of religious inquirers, who were seek- 
 ing their way from heathenism and Judaism into 
 the light and liberty of the gospel of Christ, the 
 following doctrines — of repentance, of baptism, 
 of laying on of hands, of the resurrection of the 
 dead and of eternal judgment. The doctrine 
 concerning each and all of these, that is, their 
 nature and design, their relation to Christianity 
 and to the salvation of men, this the apostle 
 considered as the very alphabet, or axiomatic 
 principles, with which the inquirer (or, as 
 he was technically called, the catechumen) 
 ought to be made acquainted and be familiar. 
 
 iii_ 
 
OF CONFIRMATION EXAMINED. 65 
 
 These are not "the meat and drink," ''the 
 wine and strong meat," which were to be given 
 to those who had become " men in Christ Jesus," 
 but "the milk" and pap which were to be ad- 
 ministered to those who were still but " babes 
 in Christ." Such persons having sat under the 
 teaching of the schoolmaster, and imbibed the 
 rudiments of Christian education, were to go on 
 unto perfection, and to the complete develop- 
 ment of that hope set before us in the gospel 
 (v. 18), and which alone, like an anchor of im- 
 mutable security and strength, can hold fast the 
 soul amid all the swelling floods of temptation 
 and sin. The apostle, therefore, does not mag- 
 nify these principles, but shows that they are 
 " in order to goodness," and that they are 
 valuable only as they lead to the sanctification 
 of the soul. Instead, therefore, of making 
 them — supposing for a moment that they do con- 
 tain the doctrine of the church — its sacraments 
 and its order, the very essentials of faith and 
 salvation, and the very channels of heavenly 
 grace, he calls upon his readers to look beyond 
 these for that justification, sanctification, and 
 complete redemption, which are to be found in 
 Christ; and warns them that a man may have 
 
 6* 
 
66 ROMISH AND TRELATICAL RITE 
 
 become partaker of all the knowledge and ordi- 
 nances and privileges here enumerated or im- 
 plied, and yet fall away, and crucify to himself 
 the Son of God afresh, and put him to an open 
 shame (v. 6). And that church, therefore, 
 which makes these things take pre-eminence of 
 the doctrines of grace, and the life and practice 
 of holy devotedness to Christ, has never got be- 
 yond the porch and outer wall of Christianity, 
 and is still found feeding its children with the 
 milk of babes, the husks, hay, and stubble which 
 can never invigorate or impart spiritual strength. 
 And hence it is, says Cartwright, that even 
 "their confirmed persons are always such babes, 
 and so infirm that they can never learn to call 
 God, Abba, Father, but are always like a shaken 
 reed, and like the waves of the sea which are 
 moved by the winds," having no root in them- 
 selves, and looking, like craven and hungry de- 
 pendents, for very food and life to their priestly 
 guides. 
 
 But can these words, we ask, in any way refer 
 to confirmation ? Assuredly not. For in such 
 a ceremony, and for the purpose now attributed 
 to confirmation, we have found no use made of 
 imposition of hands in the word of God. In 
 
OF CONFIRMATION EXAMINED. 67 
 
 imparting miraculous gifts and healing diseases, 
 we do find it used by Christ and the apostles, 
 and by them alone ; but as a ceremony per- 
 fecting baptism and imparting a grace which 
 baptism promises or gives, never. On the con- 
 trary " Christ baptized not,'' and Paul baptized 
 little, and even among the few cases of apostolic 
 baptism there was no connexion with such a 
 ceremony as imposition of hands. Besides these 
 cases in which imposition of hands was em- 
 ployed, we find this ceremony used by ordinary 
 presbyters, the pastors of the churches, as at 
 Antioch, and at the ordination of Timothy, in in- 
 troducing ministers into their sacred office.^ 
 As a rite whereby, accompanied with solemn 
 prayer, benediction and official designation, min- 
 isters were set apart and invested with authority 
 to teach, and as thus signifying the whole doc- 
 trine of the church, its ministry and its author- 
 ized proclamation of the gospel, and whatsoever 
 things Christ has commanded in his word — in 
 this sense, "the laying on of hands," must here 
 be understood. The words cannot refer to bap- 
 tism, of which, for ages, confirmation was an 
 
 * See these passages fully explained in Presbytery and 
 Prelaoy, pp. 129, 174, and 187, &c. 
 
68 ROMISH AND PRELATICAL RITE 
 
 immediate accompaniment, for then would bap- 
 tism alone, like Pharaoh's lean kine, swallow up 
 the fat kine of that very church and ministry, of 
 which it is but one ordinance, and that, the ini- 
 tiatory one ; because, further, " we know of a 
 certainty" that in some cases imposition of 
 hands did not accompany baptism, as in that of 
 the thousands at the day of Pentecost, of Corne- 
 lius, of the Ethiopian eunuch, of the jailor, of 
 Lydia, and of others; and finally, it cannot re- 
 fer to baptism, because many are of opinion that 
 between the words "baptisms" and ''laying on 
 of hands," the word didnxr] should be inserted, 
 and constitute another principle, to express that 
 catechetical instruction by which converts were 
 prepared for full membership in the church of 
 Christ. 1 
 
 To apply these words to the present ceremony 
 of confirmation is, therefore, a glaring presump- 
 tion, and an imposition upon the word of God. 
 No instance of laying on of hands, in such a 
 sense, can be found in the whole Bible, Facts 
 there stated prove, contrariwise, that this rite 
 
 ^ So Erasmus and the Greek Scholiasts. See Gilles- 
 pie's Miscellany Questions, p. 21. See Hey's Lect. on 
 Divinity, vol. ii. p. 460. 
 
OF CONFIRMATION EXAMINED. 69 
 
 was not invariably connected with baptism by 
 the apostles, as it was universally when first used 
 in the church at a subsequent period. And the 
 very sense and bearing of the passage demand 
 that the rite, as indicating and holding forth the 
 ministry of the church, and its whole economy 
 and value, should be here understood in accord- 
 ance with the weight and authority of all impar- 
 tial and critical inquirers.^ " It is most probable," 
 
 ' Stuart on the Hebrews, vol. ii. p. 138. McLean on 
 the Hebrews, Wks., vol. v. p. 188. Gillespie's Miscellany 
 Questions, p. 21. Cartwright's Confut. of the Rhemists, 
 pp. 606, 607. Divine Right of the Gospel Ministry, pt. i. 
 pp. 175-177. Dr. Ames in his Bellarminus Enervatus, 
 torn. ii. p. 76, who refers it to the totum ministerium. 
 BuUinger also confirms this in loco. Riddle's Christian An- 
 tiquities, p. 532. See also a Dissertation on, in Walch's 
 Miscellanea Sacra on the Catechetical Instruction of the 
 Apostles, to be seen in the Biblical Repertory for 1827. 
 Suiceri Thesaurus under the word, tom.ii. pp. 1514-1516. 
 Spanheim Diatrib. de Impos. Manuum, torn. ii. p. 871. — 
 Bloomfield, in his Greek Test, and Crit. Digest, vol. viii. 
 p. 443, ascribes to the best commentators, ancient and 
 modern, the opinion that it refers to the symbol then used 
 of the spiritual gifts vouchsafed to many, and of whose 
 nature they should be informed, and as this accompanied. 
 in his opinion, baptism, it could not of course refer to con- 
 firmation. See Greek Test., vol. ii. p. 491. Wolfii Cu- 
 
70 ROMISH AND PRELATICAL RITE 
 
 says Walch,' *' that the sTiidsaig/fioon'^ which 
 the apostle in this place mentions, refers to the 
 ordination of the church ministry : since it is 
 evident, as we learn from 1 Tim. 4, 14, and v. 
 22, and 2 Tim. I. C, that the sacred office was 
 solemnly conferred by the laying on of hands. 
 Hence the phrase, laying on of hands is here 
 used for the ordination, or the constitution itself 
 of the church ministry, as in this sense the term 
 is elsewhere employed. The apostle Paul him- 
 self, in those passages just quoted, uses the term 
 to denote the constitution of the church minis- 
 try ; and it occurs also in the same signification 
 among ecclesiatical writers." .... *' In the 
 enumeration of these heads of instruction, in the 
 Epistle to the Hebrews, the doctrine of the 
 church ministry very properly succeeds that of 
 baptism. For those who were baptized ought 
 
 ras Phil., torn. iv. p. 660. Rosenmliller Scholia in Nov. 
 Test., torn. v. pp. 208, and 45, 46. Koppe in Nov. Test., 
 vol. viii. p. 99. Kuinoel Comment, in Epist. ad Heb., p. 
 177. 
 
 ^ See as above referred to, pp. 61,63. Of the same 
 opinion are Schmidius, Boltenius, Carpsovius, in Kuinoel 
 in loco. Gill, in his Commentary (see on Acts, 8. 17), 
 thinks that even in that case the ceremony was connected 
 with ordination. 
 
OF CONFIRMATION EXAMINED. 71 
 
 next to apply to the servants of God, so that 
 hearing them, they might make progress in sav- 
 ing knowledge ; might receive from them the 
 remission of sins, and the sacrament of the 
 Holy Supper, and might hence obtain the neces- 
 sary helps for preserving and confirming their 
 faith in Jesus Christ."^ 
 
 SECTION VII. 
 
 Why Imposition of Hands was continued in the Church. 
 
 We may here ask, in passing, why imposition 
 of hands should be employed during the apos- 
 tolic age, and by apostolic men, and yet not re- 
 main as a permanent rite in the church : and 
 how, also, a rite thus peculiar, should come to 
 be so generally and so commonly adopted ? And 
 
 ^ *' Paul, from this point of view, designated the whole 
 of the solemn proceeding, without separating it into its 
 various elements, by that which was its external symbol, 
 as in Scripture phraseology, a single act of a transaction 
 consisting of several parts, and sometimes that which was 
 most striking to the senses, is often mentioned for the 
 whole." Neander Apost. Kirch, i. 213. 
 
72 ROMISH AND PRELATICAL RITE 
 
 to these questions an easy answer may be given, 
 since the same reasons which made it necessary 
 that there should be miracles, and tongues, and 
 supernatural gifts, and inspired men, and pro- 
 phets, and visible inflictions of divine wrath, 
 and miraculous healing of diseases, made it also 
 wise that there should be some outward signs 
 and symbols by which these high and peculiar 
 prerogatives of the apostles and others gifted by 
 them, should be accompanied, in order to justify 
 them in the sight of others ; to bear witness to 
 their authority ; to silence clamor and opposi- 
 tion ; and to give an outward sign of confirma- 
 tion and assurance to the recipients of such 
 gifts themselves. This was the true nature of 
 the anointing of the sick, and of the laying on 
 of hands, in connexion with miraculous healing 
 and miraculous gifts. The descent and opera- 
 tion of the Holy Ghost, in his ordinary saving 
 influences, was then, as now, unseen and unfelt, 
 except by the recipient, and therefore the object 
 of faith only. Some assurance was therefore 
 requisite in order to prove that these effects, 
 though impalpable, were real. And this consist- 
 ed in miraculous gifts and powers, manifested 
 in the one case by prayer and imposition of 
 
OF CONFIRMATION EXAMINED. 7o 
 
 hands, and in the other by prayer and anointing 
 of the body. This subject has been very can- 
 didly stated by Dr. Hinds, an eminent Epis- 
 copalian writer of Queen's College, Oxford, 
 and at present chaplain of Archbishop Whate- 
 ly. In his History of the Rise and Progress 
 of Christianity, which deserves to be more gen- 
 erally known, after having explained why the 
 church continued to claim the power of working 
 miracles he says :^ *' But not only miracles 
 ceased, because designed solely for the estab- 
 lishment of the church; but the obligation to 
 perpetuate those customs which were connected 
 with miraculous agency ceased also together 
 with it. As instances of these, may be noticed 
 the practice of anointing the sick, and that of 
 laying on of hands by the apostles, subsequent 
 to baptism. 
 
 " The first of these customs, evidently, was es- 
 tablished as a form of miraculous cure, similar 
 to that wrought by the pool of Bethesda. It was, 
 no doubt, the mode in which the apostles fulfil- 
 
 ^ Vol. ii. pp. 76-79. See also Lord Barrington's Wks., 
 vol. i. p. 133. The same view is presented by Burnet in 
 his Exposition of the Thirty-nine Articles, p. 352., Page's 
 ed. Lond. 1837. 
 
 7 
 
74 ROMISH AND PRELATICAL RITE 
 
 led the Lord's special injunction to * heal the 
 sick.' When, therefore, such cures ceased, the 
 cessation itself was equivalent to a formal an- 
 nulment of the practice by God. Nevertheless, 
 as nothing could have been more mortifying to 
 the spiritual pride of a Christian, than the loss of 
 so splendid an appendage to the church as 
 miraculous power, (agreeably to the remarks 
 above made,) the designing, the superstitious, 
 and, perhaps the truly pious themselves, would 
 naturally be slow to admit the evidence that its 
 virtue had ceased. To the dying man and to his 
 distressed friends, even the faintest possibility 
 of success would be a sufficient motive for the 
 experiment. Thus it would be continued, by 
 some from a hope that its efficacy might be re- 
 newed ; by others from reverence for a custom, 
 which, although ineffectual, had once been bles- 
 sed by the Spirit ; by others, finally, it would be 
 persisted in from a view, created by enthusiasm 
 or fraud, that where no palpable miracle was 
 vvroucrht, a secret miraculous influence must be 
 communicated in lieu of the specific benefit 
 attached to it. .Hence, in later ages, its invari- 
 able use in a great part of the Christian world as 
 a means of grace to the departing Christian. — 
 
OP CONFIRMATION EXAMINED. 75 
 
 Had the custom, when its miraculous use ceased, 
 been in its nature at all applicable to edification, 
 the reverence which retained it for such a pur- 
 pose, in preference to the introduction of any 
 new ceremony, would have been even praisewoi- 
 thy. As it is, its preservation in the Greek and 
 Roman churches is a curious monument of hu- 
 man weakness." 
 
 *' The origin and meaning of confirmation is 
 similar. The apostles used to lay their hands 
 on those who had been baptized, in order that 
 they may receive some spiritual gift, — that is, 
 some miraculous sign that the unseen descent of 
 the Holy Ghost on them at baptism was real. — 
 None but an apostle could do this, and it was 
 done, sometimes immediately on baptism, some- 
 times after a long interval ; but all Christians 
 seem to have claimed it as a privilege, whenever 
 they had opportunity of receiving it. The rite 
 was called confirmation, and the gift, the sign of 
 confirming. (This much is gratuitous and with- 
 out any proof) 
 
 *' Properly, then, confirmation was a temporary 
 usage, connected with a miraculous display, and 
 indeed, appended to the apostolical office, to- 
 gether with which it ceased. Like the unction 
 
76 ROJVflSH AND PRELATrCAL RITE 
 
 of the sick, however, it was still kept up by 
 those who succeeded the apostles in the govern- 
 ment of the churches, from a respect for a rite 
 with which such important results had been so 
 lonof associated." 
 
 And thus we find that the ceremony of laying 
 on of hands was applied by the advancing 
 church for numerous other purposes, on the 
 principle still adopted by many enlightened men 
 that if a little medicine is useful, the efficacy 
 must be increased by the quantity ; and there- 
 fore that if imposition of hands was useful in one 
 case, it might be made equally serviceable in 
 others and thus still further contribute to the 
 glorification of the prelacy. Of these applica- 
 tions of the form, Spanheim' enumerates seven 
 kinds. He shows that this x^''Qo&Bcna, laying 
 on of hands, was administered to persons lately 
 baptized ; to new converts, who had not yet ap- 
 proached the sacred font ; to the sick ; to peni- 
 tents ; to heretics who returned to the Christian 
 church; to newly married persons when the 
 priests gave them the benediction ; and to those 
 about to be ordained to the ecclesiastical office. 
 B. Von Sanden, enumerates other occasions, of 
 
 » Biblical Repertory, 1827, p. 61— Walch's Treatise. 
 
OF CONFIRMATION EXAMINED. 77 
 
 the use of this ceremony, and says, that the 
 XsiQod^eaia was used as a sign of silence, or of a 
 feigned cause ; it was used also in contracting 
 matrimony; in the solemn administration of an 
 oath ; in sacrifices; in condemning criminals to 
 death ; in the case of persons lately baptized ; in 
 conferring benedictions upon others ; in healing 
 the sick, and recalling the dead to life; and in 
 ordaining priests/ And for every one of these 
 applications of the form there is as much foun- 
 dation as for its use in confirmation. 
 
 SECTION VTIT. 
 
 Confirmation not found in any of the primitive or Oriental 
 Churches. — When introduced. 
 
 We might now close the argument; but we 
 can greatly strengthen our conclusions by an 
 appeal to the history of this rite of confirmation. 
 This ceremony, as we have seen, was preserved in 
 the church, through pride and vanity ; and con- 
 tinued for many hundred years to be considered 
 ** IN NO OTHER LIGHT than as an appendage to 
 
 * Consult also Jo. Caspar. Suicer, and C. Du Fresne. 
 
78 ROMISH AND PRELATICAL RITE 
 
 baptism ; and during this period, that is, till 
 THE NINTH CENTURY, or about the close of the 
 eighth century, even the communion was admin- 
 istered to children of the tenderest a^e.'" This 
 
 ^ Such is the statement made in the Pictorial edition 
 of the Book of Common Prayer, Eng. ed. Lond., Knight & 
 Co., p. 428. Of this astounding fact, see proofs in Rid- 
 dle's Chr. Antiq., p. 536, and every ecclesiastical historian 
 of any character whatever. A volume could be filled with 
 proofs. See this position abundantly confirmed by Mar- 
 tene De Antiq. Ecclesise Ritibus, torn. i. pp. 237, 238, 
 246, 247. Palmer's Antiq. of the English Ritual, vol. ii. 
 p. 198. 
 
 In the recent examination of the General Theol. 
 Seminary in New- York, says the Episcopal Protestant, 
 Dr. Ogilby, the Professor of Ecclesiastical History, does 
 not seem sufl^iciently explicit upon several matters involved 
 in the inquiry. He says, " On one occasion I remember 
 having been asked (by a student) whether I condemned 
 the practice of infant communion. I replied, that I would 
 condemn those who should practise it noic ; but I declined 
 sitting in judgment upon those Churches, which from the 
 third century to the twelfth, saw fit to observe it. Whether 
 they were right or wrong, I had no right to justify or con- 
 demn them." 
 
 In one of the supplemental questions addressed to Dr. 
 Ogilby, Bishop Mcllvaine inquires, in reference to the 
 above : 
 
 " As you have said in your fortieth answer that you 
 
OP CONFIRMATION EXAMINED. 79 
 
 is the custom in the Greek Church till the pres- 
 ent day, in which anointing, with imposition of 
 hands is administered immediately after baptism 
 
 have said in your teaching, that you ' would condemn 
 those who should practise Infant Communion noic,' but 
 ' declined sitting in judgment upon those Churches which 
 from the third century to the twelfth, saw fit to observe it/ 
 and that ' whether they were right or wrong you had no 
 right to justify or condemn them ;' be so good as to state 
 on what grounds you would in your teachings condemn 
 those who should practise infant communion now, which 
 would be inapplicable to the case of such Churches as saw 
 fit from the third to the twelfth century to observ^e it." To 
 this question, and another having reference to the same 
 point, the Professor replies : 
 
 " These questions are sufficiently answered, I trust, 
 when 1 say that the question of Infant Communion has 
 never been ruled by the whole Church. I wholly decline 
 judging other Churches ; to their own Master they stand 
 or fall. N. B. These questions also, I answer under pro- 
 test, as to their propriety." 
 
 " Now we know not how it strikes others, but to us il 
 appears passing strange, that a teacher of Ecclesiastical 
 History should question the propriety of his being asked 
 what he was in the habit of saying respecting the practice 
 of Infant Communion as it prevailed in some Churches ; 
 and how such a Professor, in a Protestant Church, could 
 hesitate to pronounce such a practice absurd and unscrip- 
 tural, it is difficult to conceive." 
 
 jk..iM^. 
 
80 ROMISH AND PRELATICAL RITE 
 
 and before the ceremony is closed.' This cer- 
 emony, however, they do not call confirmation, 
 nor regard as a sacrament, and it is constantly 
 administered by a presbyter. '^ 
 
 No trace of the ordinance of confirmation can 
 be discovered any where, or in any church, in any 
 part of the world, before the third century, when 
 the use of ointment, and no more, is mentioned 
 by TertuUian and Origen, and in the Apostoli- 
 cal Constitutions, and by Cyril ;^ and it depends 
 for much of its support upon forged writings or 
 corruptions of genuine writings of the Fathers.'^ 
 Even then, however, and among the Latin wri- 
 ters, this anointing was not called confirmation. 
 Cyprian, as late as A. D. 248, calls it consumma- 
 tion, that is, the completion of baptism.^ The 
 
 * Ricaut on the Greek Church, Lond. 1679, ch. v. and 
 vi. p. 177 ; and Hey's Lectures, vol. ii. p. 461. 
 
 ' See the names given to it in Hey's Lectures, ii. 461 . 
 462 ; and Cave and Bingham. They justify their minis- 
 tration by presbyters, from the Apostolic Constitutions. 
 See Riddle's Christian Antiq. p. 539. 
 
 ^ See Riddle's Christian Antiq. p. 541, and the varioue 
 authorities there referred to. 
 
 * See James' Corruptions of Scrip. Councils and the 
 Fathers by Romanists, pp. 3,4, 7, 8, 9, 10, 18, 37. 
 
 ^ Cave's Disser. under ^voov ; and Hey's Lect. ii. 461. 
 
OF CONFIRMATION EXAMINED. 81 
 
 Romish church, in the application of that infal- 
 lible logic for which it is so notorious, asserts 
 that Christ is the author of this rite, and proves 
 the assertion by the authority of Fabian who 
 lived about A. D. 236!^ In this way they 
 might as logically prove that Christ instituted 
 popery, and thus shew clearly that darkness is 
 light, intolerance charity, ignorance knowledge, 
 and constant mutability infallibility. 
 
 Some of the Schoolmen, the very body-guard 
 of the Papacy, deny that confirmation is a sacra- 
 ment, or that it was instituted by Christ at 
 all.^ It was not separated from baptism till 
 
 AFTER THE BEGINNING OF THE SEVENTH CENTU- 
 RY, NOR DECLARED TO BE A SACRAMENT TILL 
 THE TIME OF THE CoUNCIL MeLDENSE,^ THAT 
 
 ^ See Catechism of the Council of Trent, p. 184, part 
 ii. § 5 ; and Key's Lect. ii. 462. 
 
 ^ Alensis and Holcot, among the number. See also 
 Gregor. Valent. de numer. Sacram. c. 3. Cassand. con- 
 sult art. 13. Willet's Sym. Papismi, p. 813. Such also 
 was the opinion of the renowned Alexander Alensis (or 
 Hales), called the irrefragable doctor, Forbes ix., iv. 4. 
 Hey's Lect. ii. 461, and of Spalatensis. See Baxter on 
 Episcop. p. 76. 
 
 ^ Riddle's Christian Antiq. p. 539. 
 
82 ROMISH AND PRELATICAL RITE 
 
 IS, IN A. D. 845, OR A. D. 1201.^ Indeed, the 
 permanent separation of confirmation from bap- 
 tism cannot be assigned to an earlier date than 
 the thirteenth century. ^ The matter and 
 FORM of the ordinance were enjoined by Pope 
 Eugenius IV., in the Council of Florence, 
 IN THE YEAR 1438.^ Neither to this day has 
 any fixed time been determined for the adminis- 
 tration of this " fundamental rite,"^ the Roman- 
 ists prescribing the period when children come 
 
 ' Cave and Bingham, and Hcy's Lectures, ii. 461. " The 
 English Jesuits (says Geddes in his History of the Church 
 of Malabar, p. 210), who could not endure that the Pope 
 should put a bishop over them here in England, in their 
 books wherein they labored to prove that there was no 
 need of one, spoke very slightingly of confirmation ; af- 
 firming it to be a sacrament that was not enjoined but only 
 where it might be had very easihj ; that the effects thereof 
 might be abundantly supplied by the other sacraments, nay 
 by ordinary assistances ; that the chrism in baptism had not 
 only the signification, but all the effects of confirmation, so 
 far at least as to make it not to be very necessary. In a 
 word, that confirmation was not simply necessary, neither 
 necessitate medii, nor necessitate prcBcepti." 
 
 2 Riddle's Antiq. p. 536. 
 
 ^ Hey's Lectures, p. 536. 
 
 * Hey's Lectures, p. 462. 
 
OF CONFIRMATION EXAMINED. 83 
 
 to " the use of reason," which they suppose may 
 be the case for all the purposes they require it, 
 at the age of seven or twelve years ;^ though 
 the rite " may indeed be administered to all," 
 at whatever age. And why should not this be 
 the case ? since it requires neither faith nor 
 knowledge on the part of its recipients — this 
 most charitable of all churches when she has 
 the truth of God and not the wood of man to dis- 
 pose of, having decreed "that unless there be 
 some hinderance on his part who received it, it 
 (the ceremony itself) gives new grace. "^ And 
 the Anglican church, scarcely less merciful 
 than her gracious mother, requires that " as 
 soon as children can say in their mother tongue 
 the article»iof faith, &/C., then shall they be 
 brought to the bishop * * * that every child 
 may have a witness of his confirmation."^ 
 
 Nor is this all; for not only is it true that we 
 are anathematized and cut off from the Catholic 
 church for not believing in an ordinance for 
 
 * Catechism of the Council of Trent, p. 189. 
 
 * Catechism of the Council of Trent, p. 190. 
 
 ' See Liturgiae Britanics, Lend. 1842, p. 284, 285, 
 where the additions of 1549, 1552, 1559, 1604, and 1662, 
 mm all given, and Liturgies of King Edward VI., by 
 Parker Society, p. 120, and p. 295. Cambridge 1844. 
 
84 ROMISH AND PRELATICAL RITE 
 
 which there can be shown to have existed no 
 fixed name, no fixed time of celebration, no real 
 or separate existence fi)r centuries after Christ, 
 and no institution by Christ or his Apostles; 
 but for rejecting an ordinance which the 
 most ancient, the most pure, the most wonder- 
 ful, and the most miraculously preserved of all 
 the churches that have ever existed, did not be- 
 lieve, and which they did not practise. 
 
 That this was the case wiih the primitive 
 churches in Britain, Scotland, and Ireland, even 
 an archbishop testifies. For Usher tells us' ** that 
 the Irish did baptize their infants without any 
 consecrated chrism, Lanfranc maketh complaint 
 in his letters to Terduluacus (or Tirlagh), the 
 chief king of that country. And Bernard re- 
 porteth, that Malachias in his time (which was 
 after the days of Lanfranc and Pope Hilde- 
 brand) did of the new institute the most whol- 
 some use of confession, the sacrament of confir- 
 mation, and the contract of marriages , all which 
 he saith the Irish before were either ignorant of, 
 or did neglect."^ 
 
 ' Of the religion professed by the ancient Irish, ch. v. 
 p. 34. Lond. 1687, and see p. 24. 
 
 '^ The words of Lanfranc are : " Qaod infantes baptismo, 
 
OF CONFIRMATION EXAMINED. 85 
 
 Bernard also, " in his Life of MaJachi,^ 
 who went to Armagh in the twelfth century, 
 speaks of the Christian people there as most 
 barbarous and savage, for their rejection of 
 auricular confession, authoritative absolution, the 
 sacrament of confirmation, and other Papal in- 
 ventions." And as Archbishop Us»her, and 
 many considerations which I have elsewhere ad- 
 duced, make it manifest that they received the 
 gospel with its ordinances and forms from the 
 Gallic and eastern nations, we must therefore 
 conclude that ^/iey also, until corrupted andsub- 
 jtigated by the Romish despotism, rejected this 
 rite, and with it, the whole orders and other 
 vain and impious ceremonies of the hierarchy.'- 
 
 siiiechrismate consecrate baptizentur." Epist.ad Tordalo- 
 achum Nazaren Lett. ii. p. 22, in Jameson's Cul(lees,p. 206. 
 
 ' See Irving's Conf. of the Ch. of Scotland, Hist. Acct. 
 p. 36. His words are: " Usuni saluberrimum Confessionis, 
 sacramentum confirmationis, etc., quae omnia aut ignora- 
 bant aut negligebant Malachias de novo instituit." In Vit. 
 Malachi cap. ii. in Opera Tom. iv. p. 2222, etc. 
 
 Bede confimis this, as he only mentions the two sacra- 
 ments as used by them ; see in do. p. 56, and Eccl. Hist. 
 The same thing is affirmed against Boniface by Clement 
 and Samson in the ninth century, in do. p. 59. 
 
 * See the author's work on Presbytery and Prelacy. 
 Book HI. ch. i. § 2, 3, 4, and ch. ii. § 1, 2. 
 
86 nOMTSH AND PRELATICAL RITE 
 
 SECTION IX. 
 
 Other Testimonies against Confirmation 
 
 The Waldenses, with all their affiliated branch- 
 es, the Paulicians, the Albigenses, the Hussites, 
 the Poor Men of Lyons, the Bohemians, the Lol- 
 lards, and the Wickliffites, rejected the sacra- 
 ment and divine authority of confirmation.^ In 
 a confession drawn up in 1120 by the Walden- 
 ses and Albigenses, in Art. XIII. they say, 
 ^* We do not acknowledge any other sacrament 
 but baptism and the Lord's supper. "^ And in 
 another article drawn up in 1120, as Leger 
 maintains, they say:^ "Now to speak of the 
 
 * See Blair's History of the Waldenses, vol. i. pp. 174, 
 175, 239, 240, and Perrin's History of the Waldenses and 
 of the Waldenses called Albigenses, London, 1624. 
 
 ^ iSee in ibid. vol. i. p. 505, and Perrins' History of the 
 Waldenses, Lond. 1624, p. 60. 
 
 ^ See do. vol. i. p. 522, and Perrin's History of. Part ill. 
 p. 101. See also on Wickliffe and the others. Vaughan'a 
 Life of, vol. ii. p. 308, and my work as above. 
 
 It is true that recently they have been induced, through 
 the efforts of their very liberal and devoted friends, Dr. 
 
OF CONFIRMATION EXAMINED. 87 
 
 chrism, which they at present call the sacra- 
 ment of confirmation, havinor no ground at all 
 in the Scripture to this purpose; that first, it 
 must be consecrated by a bishop, and com- 
 pounded of olive oil and of balm, to be applied 
 to the person baptized, upon the forehead, with 
 the sign of the cross, and with these words : — 
 ' I sign thee with the sign of the cross, and con- 
 firm thee by the sign of salvation, in the name 
 of the Father, of the Son, and of the Holy 
 Ghost;' which is performed by imposing of 
 hands, and with a white attire fastened on the 
 
 Gilly and Col. Beckwith, to adopt a modified form of Lit- 
 urgy, similar to that adopted in some of the French 
 churches. But even so, their order for confirmation has 
 no essential resemblance to that of the Episcopal church, as 
 the service is conducted by each pastor and does not in- 
 clude imposition of hands. Their present discipline pro- 
 vides that " The church does not permit the pastor to ad- 
 mit to confirmation of the vow of baptism any but only 
 persons well-instructed in the truths of Christianity, and 
 ready to give a reason for their faith, at least upon funda- 
 mental points." 
 
 " The Catechumens whose conduct has been irregular 
 in any respects, are not admitted to ratify their vow of 
 baptism till after they have given proofs of amendment." 
 Discipline of the Vaudois Church, now in the possession of 
 Rev. Dr. Cheever. 
 
/ 
 
 88 ROMISH AND PRELATICAL RITE 
 
 head. This is what is called the sacrament of 
 confirmation, which we find not instituted by 
 either Christ or his apostles; for Christ, the pat- 
 tern of all his church, was not confirmed in his 
 person, and doth not require that there should 
 be any such unction in baptism, but only pure 
 water ; and therefore such a sacrament is not 
 found needful to salvation, whereby God is blas- 
 phemed, and which was introduced by the 
 devil's instigation, to seduce the people, and to 
 deprive them of the faith of the church, and that 
 by such means they might be drawn the more 
 to believe the ceremonies, and the necessity of 
 the bishops," 
 
 The churches of Constantinople, of Armenia, 
 of Antioch, and of Jerusalem, while they desire 
 prayer to be made for the Holy Ghost, do not 
 seem directly to notice the imposition of hands. ^ 
 
 The entire Greek church, as we have seen, 
 continues to reject this ordinance to the present 
 day. So do the Russians, using this proof, that 
 as there is but one baptism, so there can be but 
 one unction.^ According to Tago Labo, their 
 
 * See Palmer's Antiquities of the English Ritual, vol. ii. 
 p. 201, and the learned authorities there referred to. 
 2 See authorities in Willet's Syn. Pap. p. 813. See 
 
OF CONFIRMATION EXAMINED. 89 
 
 bishop, the Ethiopian church hold the same 
 opinion.^ Assemanni is compelled to adduce 
 the most irrefragable proof that the Oriental 
 churches, the Chaldeans, the Assyrians, and 
 Nestorians, had no sacrament or ordinance of 
 confirmation.- The same is true of the Armenian 
 church.^ Neither is this rite practised among 
 the Mingrelians of Colchis.^ The Jesuits, Al- 
 phonse Mendez, Patriarch of Ethiopia, Emanuel 
 
 also Pinkerton'iS Present State of the Greek Church in 
 Russia, p. 178. 
 
 ' See authorities in preceding note. 
 
 * See these given from the original Oriental authorities 
 in his Bibliotheca Orientalis Romse, Tora.ii. Index, Tom. 
 i. 532, Tom. iii. 608, and Tom. iv. 271, et seq. See 
 tIso Palmer's Antiq. of English Ritual, ii. 201. Grant's 
 Nestorians, and Perkins' Residence among the Nestorians. 
 Missionary Researches in Armenia, by Smith and Dwight, 
 p. 381, English edit. 
 
 ^ See Ricaut on the State of the Armenian Church, ch. 
 viii. p. 431, etc. Lond. 1679, and Missionary Researches, 
 by Smith and Dwight, p. 306, English edit. 
 
 They have a form connected with baptism of anointing, 
 but no more, and it is performed by a presbyter. See also^ 
 Histoire d'Ethiope, Tom. ii. Pt. 2. p. 440. Hough's Chris- 
 tianity in India, ii. 47. 
 
 ^ See in preceding note do. p. 156, 
 
 8* 
 
90 ROMISH AND PRELATICAL RITE 
 
 Almeyda, and Baltazar Tuller, testify the same 
 of the Abyssinian church.' 
 
 And to crown this pyramid of towering proofs, 
 and complete this chain of overwhelming testi- 
 mony, which extends from the very age of the 
 apostles to the present hour, and from pole to 
 pole, till it encircles the entire globe ; the rite 
 of circumcision was unknown among the Syr- 
 ian Christians of Malabar, who are supposed by 
 Episcopalians themselves to have existed there 
 from the time of the second century, until they 
 were discovered by Europeans in the year 1501.'* 
 Of this the proof is positive and undeniable, 
 since, in the fourth session of the Synod of Diam- 
 par, where they were constrained to submit them- 
 selves to the Romish See, under Menezes, 
 Archbishop of Goa, it was resolved,^ that '' for- 
 asmuch as hitherto there has been no use, nor 
 
 ^ Histoire d'Ethiope, Livre i. ch. 37. p. SI. Hough's 
 History of Christianity, ii. 47. 
 
 '^ See Geddes' History of the Church of Malabar, Lond. 
 1694. 
 
 ' Acts and Decrees of the Synod of Diampar in Hough's 
 History of Christianity in India, vol. ii. pp. 573,574. See 
 tilso the History of the Church of Malabar, together with 
 the Synod of Diampar, by Michael Geddes, Lond. 1694, 
 p. 213, 214. 
 
OF CONFIRMATION EXAMINED. 91 
 
 SO MUCH AS KNOWLEDGE of the hoIy sacrament 
 of confirmation among the Christians of this 
 bishopric, the heretical prelates that govern it, 
 having neglected to feed the people in a great 
 many cases with wholesome Catholic food ; 
 therefore, the Synod doth, declare," &,c. And 
 in the second decree, the Synod *' to its great 
 sorrow, having been informed, that some igno- 
 rant persons in sacred matters and the doctrine 
 of the holy sacraments of the church, being in- 
 stigated by the devil to persist in their cursed 
 schism, did in several places resist the roost 
 illustrious Metropolitan in his former visitation 
 of these churches, so far as not only to refuse to 
 receive the holy sacrament of confirmation 
 from him, but did also oppose him publicly 
 in the churches, and that many did absent 
 themselves by pretending that it was an un- 
 necessary thing, AND THAT THEY HAD NEVER 
 SEEN NOR HEARD OF IT BEFORE, and OtherS 
 
 that they should be affronted by the holy 
 ceremony of the prelates touching their cheek, 
 scurrilously upbraiding those that had received 
 it, with base provoking words, telling them that 
 they had suffered themselves to be affronted and 
 buffeted, with other such sacrilegious expres- 
 
92 ROMISH AND PRELATICAL RITE 
 
 sions, full of infidelity and heresy, arising from 
 the schism wherein they have been brought up : 
 whole towns conspiring together so far in this 
 mutiny, that the despising or receiving this holy 
 sacrament, became the test of their obedience or 
 disobedience to the said Metropolitan, doth there- 
 fore," &/C. And were any proof necessary be- 
 yond these quotations, the Portuguese historian 
 Gonevea, frequently makes the same avowal.^ 
 
 The Lutheran church, it is true, has an order 
 of confirmation, but it is merely " for the re- 
 newal of their baptismal vows, by such as were 
 baptized in infancy and have come to years of 
 discretion," and is conducted wholly by the 
 minister of each congregation, who imposes 
 hands and gives his right hand to each of the 
 catechumens. 2 On this subject Dr. Schmucker 
 
 * Hough's History of Christianity in India, vol. ii. pp. 
 47-52, where the shameless attempts made to meet this 
 testimony are exposed. Tiie question is set at rest by the 
 following valuable note drawn up by Professor Lee, and 
 given in his History of the Syrian Church in India. See 
 note B at the end. 
 
 * Hymns and Liturgy for the use of the Evangelical Lu- 
 theran Churches, p. 38. 
 
OP CONFIRMATION EXAMINED. 93 
 
 remarks:' " The imposition of hands, although 
 generally practised, is not regarded by us as an 
 essential part of this public ceremony, nor do 
 we attribute to the whole ordinance any other 
 than a moral influence." " It is this pub- 
 lic profession of religion and the blessing of 
 God pronounced on the subject, to which speci- 
 fically the name of confirmation is now given ; 
 because the catechumen literally confirms the 
 vows made for him in his infancy. Confirmation 
 among us may therefore be defined, a solemn 
 mode of admitting to sacramental communion, 
 those who were baptized in their infancy. 
 What we regard as essential in it, is practised 
 by ALL Christian denominations, which require 
 a profession of religion before admission to sac- 
 ramental communion." 
 
 Similar is the order for confirmation in use in 
 the French Reformed churches, except that it is 
 less formal, and has neither imposition nor 
 giving of hands. 2 
 
 ^ Popular Theology, p. 236. This work was prepared 
 at the request of the Lutheran Synod. 
 
 ^ See the Liturgy of the French Protestant Church, 
 translation. Published at Neufchatel. Charleston, 1836, 
 pp. 72, 73. 
 
94 ROMISH AND PRELATICAL RITE 
 
 Ravanel, whose work had the approbation of 
 the French Reformed church, says:^ "The 
 wrangling Popish divines maintain the dignity 
 and efficacy o{ confirmation above the sacrament 
 of BAPTISM itself; for they assert that it is not 
 lawful for any one but a bishop to confer it, 
 whilst they concede that presbyters can admin- 
 ister baptism : and they impiously teach thai 
 conjirmation is a certain perfecting and consum- 
 mating of baptism, as if those were to be count- 
 ed only half Christians who are baptized only, 
 and not confirmed ; whereas, the apostle testifies 
 that we put on Christ in baptism." 
 
 Wickliffe was equally, and very similarly, 
 bold in his opinion :~ " It does not appear that 
 this sacrament should be reserved to a Caesarean 
 prelacy ; that it would be more devout and more 
 conformable to Scripture language, to deny that 
 the Bishops give the Holy Spirit, or confirm the 
 giving of it ; and that it therefore seems to some, 
 that the brief and trivial confirmation of the 
 PRELATES, and the ceremonies added to it for 
 the sake of pomp, were introduced at the sug- 
 
 ^ Bibliotheca Sacra, sub voce, in Powell on the Apostolic 
 Succession, p. 188, 2d edit. English. 
 * Vaughan's Life, vol. ii. p. 308. 
 
OF CONFIRMATION EXAMINED. 95 
 
 GESTioN OF Satan, that the people may be 
 deceived as to the faith of the church, and that 
 the state and necessity of Bishops may be more 
 acknowledored." 
 
 Melancthon, on behalf of the Lutheran church- 
 es observes :^ *' The rite of confirmation, as 
 retained by Bishops, is altogether an idle 
 CEREMONY I but an examination of youth, in 
 order to a profession of their faith, with public 
 prayer for i\\Q pious part of them, would be use- 
 ful, and the prayer would not be in vain." 
 
 Bishop Wilson has declared that the prelatical 
 doctrine of confirmation rests " upon the con- 
 sent of all the world, which is instead of a com- 
 mand ;"^ and Wheatley with equal confidence 
 affirms,^ that the history of the church, by tes- 
 tifying the continuance of it in all times and 
 places, after these gifts of the Spirit ceased, 
 shows that it has ever been received and used 
 as a perpetual and standing ordinance of Chris- 
 tianity. I think I need not produce my author- 
 
 ^ Loci Communes de ConfiiTnatione, Opera, torn. i. pp. 
 95 and 138. Wittemberg A. D. 1580. 
 
 ^ Sacra Privata, p. 98, Oxford edit. 
 
 3 Rational Illustration of the Book of Common Prayer, 
 p. 388, Oxford, 1819. 
 
I 
 9(5 ROMISH AND PRELATICAL RITE 
 
 ities for this; because, I believe, no one doubts 
 of the universality of the practice." 
 
 Now of the utter recklessness with which 
 these positive and unqualified averments are 
 made, I have offered proof from the writings of 
 Romanists and prelatists themselves. Bishop 
 Burnet too does not hesitate " to declare, that 
 after all this, here is no sacrament, no express 
 institution, neither by Christ nor his apostles; 
 no rule given to practise it, and, which is the 
 most essential, there is no matter here ; for 
 the laying on of hands is only a gesture in 
 prayer ; nor are there any federal rites declared 
 to belong to it; it being indeed rather a ratifying 
 and confirming the baptism, than any new stip- 
 ulation." 
 
 And that the early English reformers were of 
 the same mind, may be judged of by the answers 
 returned to the King's interrogatories by Cran- 
 mer and all those who favored his opinion in 
 opposition to Stokesley's paper. To the ques- 
 tion, - " Whether confirmation be instituted by 
 
 ^ On the Thirty-nine Articles, p. 353. 
 ^ See these in Burnet's History of the Reformation, 
 Nares's edit., vol. iv. p. 173. See also Craniner's Works, 
 
OF CONFIRMATION EXAMINED. 97 
 
 Christ? responses: There is no place in 
 Scripture that declareth this sacrament to be 
 instituted of Christ." 
 
 " First, for the places alleged for the same be 
 no institutions, but acts and deeds of the apos- 
 tles. Secondly, these acts were done by a 
 special gift given to the apostles for the confir- 
 mation of God's Word at that time. Thirdly, 
 the said special gift doth not now remain with 
 the successors of the apostles." 
 
 '* What is the external sign ?" 
 
 '•' The church useth Clirisma for the exterio 
 sign, but the Scripture maketh no mention 
 thereof" 
 
 '' What is the efficacy of this sacrament ?" 
 
 " The Bishop in the name of the church doth 
 invocate the Holy Ghost to give strength and 
 constancy, with other spiritual gifts, unto the 
 person confirmed : so that the efficacy of this 
 sacrament is of such value as is the prayer of 
 the bishop made in the name of the church." 
 
 It is a further confirmation of the views of 
 these early reformers, that in the " Short Cate- 
 chism of Plain Instruction containing the sum 
 
 by Jenkyns, Oxford, 1833, vol. ii. pp. 18 and 101, where 
 he is equally strong. 
 
 9 
 
98 ROMISH AND PRELATICAL RITE 
 
 of Christian learning set forth by the King's 
 Majesty's authority for all schoolmasters to teach, 
 A. D. 1553, " the whole subject of confirmation 
 is as entirely passed by as it is in the Shorter 
 Catechism of the Westminster Assembly, and 
 yet this is a work of fifty-five large octavo pages, 
 and contains a full exposition of baptism, the 
 Lord's supper, and every necessary truth. ^ 
 
 And that these views continued to prevail in 
 the English church, even after the ordinance had 
 been firmly established by Elizabeth, will appear 
 from a letter written to his clergy by Archbishop 
 Whitgift, in the year 1591, in which he com- 
 plains -.^ " lam very sorry to hear that my breth- 
 ren, the bishops of my province of Canterbury, do 
 so generally begin to neglect to confirm children, 
 at least to call for, and exact the use both of it 
 and of catechising children in the church by the 
 minister, and of parents to send their children, 
 and to come thither themselves. These wants 
 are now grown so common and offensive, by the 
 
 ' See printed both in English and Latin, in the Litur- 
 gies and Primer of Edward VL, by the Parker Society, 
 p. 485. 
 
 ^ See given in Cardwell's Documentary Annals of the 
 Reformed Church of England, vol. ii. p. 23 
 
OF CONFIRMATION EXAMINED. 99 
 
 ill effects which they are found to yield, that I 
 am in conscience urged very earnestly, and in 
 the fear of God, to require your lordship and 
 others my brethren the bishops, according to 
 your pastoral care, and for the duty which you 
 owe to God and his church, both in your own 
 visitations from time to time, and by your arch- 
 deacons, and other ecclesiastical officers, to 
 give strict charge unto parents to come them- 
 selves, or at least to send their children to the 
 church at such times, and especially unto min- 
 isters to expound unto them, and to examine the 
 children in that little catechism, which is allow- 
 ed by authority ; and also at the baptizing of 
 infants to give that charge for bringing them 
 unto the bishop to be confirmed, which by the 
 Book of Common Prayer is prescribed*" 
 
 SECTION X, 
 
 Presbyters as well as prelates were formerly allowed to con- 
 firm ; with concluding remarks on the historical testi- 
 mony. 
 
 But there is another assertion to which pre- 
 latical, not to say Romish, writers willingly 
 
100 
 
 ROMISH AND PRELATICAL RITE 
 
 commit themselves, and that is, as Jeremy Tay- 
 lor delivers it, that " bishops were alv/ays and 
 the ONLY ministers of confirmation.'" Now 
 this position is just as remote from the truth in 
 the case as the other. It is not the fact that 
 prelatical bishops have been always, or alone, 
 the ministers in confirmation. On this point 
 Bishop Burnet uses strong language : " The 
 INVENTION," he says, ^ ** that was afterwards 
 found out, by which the bishop was held to be 
 the only minister of confirmation, even though 
 presbyters were suffered to confirm, was a piece 
 
 OF superstition, without ANY COLOUR FROM 
 
 SCRIPTURE. It was settled, (that is, by this 
 invented, superstitious law,) that the bishop 
 only might consecrate the chrism ; and though 
 he was the ordinary minister of confirmation, 
 yet presbyters were also suffered to do it, the 
 chrism being consecrated by the bishop." 
 
 Jerome avers that even in his day ** there was 
 nothing which a bishop can do, which a presby- 
 ter cannot do — except ordination."^ Martene, 
 
 ^ This is the general position which is constantly as- 
 sumed. 
 ' On the Thirty-nine Articles, p. 354. 
 ^ Ep. ad Evagr. 85. 
 
OF CONFIRMATION EXAMINED. 101 
 
 who quotes this, allows that it has been the 
 custom of the Greek church in all ages to con- 
 firm {per simplices sacerdotes) by presbyters 
 merely, and that it was one objection urged by 
 them against the Latin church that it did not 
 permit presbyters to confirm. He admits fur- 
 ther that this practice was common to other 
 churches also, as in Egypt, according to the 
 testimony of Ambrosiaster. This practice was 
 sanctioned by Rabanus; was common in Spain, 
 as appears by the decree of its council ; was also 
 common in France, as appears by the decisions 
 of two different councils; and was expressly 
 sanctioned by Pope Gregory, who finding that 
 his attempt to prohibit the presbyters of Sardinia 
 from confirming, was resisted by the churches, 
 altered his infallible decree and continued to 
 them the indefinite exercise of their previous 
 liberty. All this is admitted by this highest 
 Romish authority.' And it is further manifest 
 that the above assertion is contradicted by all 
 the evidence adduced to prove that all the Ori- 
 
 ^ De Antiquis Ecclesiae Ritibus, Antwerp, 1736, 4 vols. 
 fol. torn. i. pp. 246, 247. See also Burnet on the Thirty- 
 nine Articles, pp. 354, and Riddle's Christian Antiquities, 
 p. 538. See also Binii Concilia in locis. 
 
 9* 
 
102 ROMISH AND PRELATICAL RITE 
 
 ental churches rejected the rite, and that the 
 Syrian church, the Waldenses, the ancient 
 British and Irish churches, never had any minis- 
 ters higher than presbyters. 
 
 What, then, are we to think of writers and 
 preachers, living or dead, in Charleston, or at 
 Oxford, who, either ignorantly or arro- 
 gantly, authenticate such statements as the 
 ones upon which I have been commenting, and 
 which are necessarily involved in the very theory 
 of confirmation as a means of communicating 
 prelatical and saving grace ? If, through igno' 
 ranee, they can solemnly announce such things 
 as facts, do they not proclaim themselves fit suc- 
 cessors of the worthies of the dark ages; and if 
 they can repeat them through pride and a desire 
 to sustain the dignity of their office and the 
 supremacy of their church, are they not doing 
 evil for a fancied good, perpetuating fraud for 
 the sake of favor, and blindinor their own minds 
 and the consciences of others, for the unworthy 
 purpose of securing their own party and secta- 
 rian distinctions 1 It is, indeed, amazing with 
 what effrontery such men can gather around 
 them the cloak of self-righteous pharisaism, as 
 they coolly say to other Christian churches 
 
OF CONFIRMATION EXAMINED. 103 
 
 around them, " Be ye excommunicale and ex- 
 punged from the list of Christian churches, for 
 we are holier than ye, and alone possess the 
 promise and the grace of Christ and the privi- 
 leges of his kingdom." But it is still more 
 amazinor how sensible, intelliorent and candid 
 men can listen to such exhibitions of igrnoranl 
 bravado and intolerant bigotry, and not rise up 
 against them in open and manly condemnation. 
 But our wonder, however great, must give place 
 to the fact, however mortifying ; and seek in 
 something else than the truth and purity and 
 charity of such a system, for those elements 
 which commend it, in spite of all contrary evi- 
 dence, to the predilections and unthinking pre- 
 judices of many. 
 
 Let it, however, be borne in mind, that in this 
 doctrine of confirmation we have a fair type 
 and specimen of prelacy ; and in the arguments 
 by which it is sustained, a fair sample of the 
 grounds on which all that is peculiar to the 
 hierarchy, and claimed by it as par excellence 
 its own, is up|ield. And just as assuredly as the 
 torch light of investigation reveals the sand on 
 which is built the fabric of confirmation, does it 
 also disclose " the hay, wood, and stubble," 
 
104 ROMISH AND PRELATICAL RITE 
 
 which have been erected on that same founda- 
 tion, in the orders, rites, and pomps of garments 
 and of garniture, and which all perish and are 
 utterly consumed when tried by the fire of a 
 searching investigation. 
 
 SECTION XI. 
 
 Confirmation injurious to the character of God, and of his 
 true Ministers. 
 
 I WILL now close this discussion with some 
 reflections. For I would have my readers to 
 understand why it is necessary to spend time in 
 examining and discussing this subject. In itself 
 considered, confirmation is a small matter ; but 
 as one of those marks by which Romanists and 
 prelatists distinguish between a true and a 
 false church, between the catholic church, 
 which is the house and family of God, out of 
 which there is no ordinary possibility of salva- 
 tion, and those conventicles of Samaritans, 
 which can hope for salvation only through un- 
 covenanted mercy, it becomes of essential im- 
 portance. It is one of the buttresses by which 
 
OF CONFIRMATION EXAMINED. 105 
 
 this citadel of error is sustained, and one of the 
 chief means by which it blinds and deludes the 
 souls of thoughtless and unwary men. It is, 
 therefore, in every way, and to a fatal extent, 
 injurious, and to be openly reprobated. 
 
 It is INJURIOUS TO THE CHARACTER OF GoD ; 
 
 to God the Father, whose wisdom, love, and 
 sovereign mercy it would tie down to a mere 
 outward and unmeaning ceremony, and to the 
 ministry of men, of whom we have lamentable 
 experience that they constitute very filthy 
 CHANNELS for the exclusive communication of 
 divine mercy ; to God the Son, who is the only 
 head, legislator, and efficient source of grace 
 and salvation to his people, and who alone can 
 institute and ordain ordinances for their edifica- 
 tion ; and to God the Holy Spirit, whose pre- 
 rogative it is to move upon the hearts of men, 
 even as the wind bloweth where it listeth, un- 
 fettered and unbound ; who cannot, therefore, 
 be tied down to any rites, or ceremonies, times, 
 or places, walls, or persons, and to suppose 
 whom subjected to lawn sleeves, carnal manipu- 
 lations, holy water, greasy oil, and all the mum- 
 meries and dumb signs of paganized Chris- 
 
106 ROMISH AND PRELATICAL RITE 
 
 tianity,' is little short of blasphemy against his 
 nature, and an utter denial of his personality and 
 absolute Godhead. 
 
 ^ See Pagano Papismus, or, An Exact Parallel between 
 Rome Pagan and Rome Christian, in their Doctrines and 
 Ceremonies, by Joshua Stopford, B. D. 1765. Lend. rep. 
 1844. He quotes the following confessions at p. 3, and 
 numerous others may be seen in Mussard's Conformity be- 
 tween Modern and Ancient Ceremonies, Leyden, 1667, 
 Lond. 1745, see ch. i. 
 
 " When I call to mind the institutions of the holy mys- 
 teries of ethnicks," says Beroaldus, " I am even forced to 
 believe, that most things appertaining to the celebration of 
 our solemnities and ceremonies are taken thence. As for 
 CxXample : from the Gentile religion are the shaven heads 
 of priests, turnings round at the altar, sacrificial pomp, and 
 many such like ceremonies which our priests solemnly use 
 in our mysteries. How many things (good God !) in our 
 religion are like to the Pagan religion 1 How many rites 
 common 1" — Apud Wolfium Lection. Memor. torn. i. p. 907. 
 
 Baronius confesseth, " That in many things there is a 
 conformity between popery and paganism ; that many 
 things have been laudably translated from Gentile super- 
 stition into the Christian religion, hath been demonstrated 
 by many examples, and the authority of Fathers. And 
 what wonder if the most holy bishops have granted that 
 the ancient customs of Gentiles should be introduced into 
 the worship of the true God, from which it seemed impos- 
 
of confirmation examined. 107 
 
 Confirmation is injurious to the char- 
 acter OF Christ's true and only minis- 
 ters, and an utter contradiction to that sim- 
 plicity, meekness, and lowliness, which are char- 
 acteristic of Christianity. In direct opposition 
 to Christ's warnings, it makes essential to the 
 church those who **lord it over his heritage;"^ 
 
 sible to take off many, though converted to Christianity." 
 — Annal. torn. i. ad annum 58, p. 606. And he comes to 
 particulars, ad annum 44, p. 382 : " Anniversary vigils 
 thou hast in Suetonius de Vespaniano, cap. vii. ; holy wa- 
 ter and sprinkling of sepulchres, in Juvenal Sat. 6, and 
 others. Lights, in Suetonius de Octavio." Candles and 
 torches, in Seneca and Macrobius. Polydor Virgil having 
 in several chapters described the ancient usages and super- 
 stitious ceremonies of the pagan religion, concludes that 
 book with these words : " And such was the beginning of 
 sacred rites and ceremonies among the Romans, a good 
 part of which have we embraced," etc., de inventor, rerum, 
 lib. iv. " The pomp of rites and ceremonies," saith Cor- 
 nelius Agrippa, " in vestments, vessels, lights, bells, organs, 
 music, odors, sacrifices, gestures, rich pictures, choice of 
 meats, fastings," etc., are not the least part of religion. 
 And then, a little after, he adds, a great part of which, as 
 Eusebius testifieth, hath been taken from ethnicks, and re- 
 ceived into our religion. — De Vanitate Scient. cap. Ivi. 
 
 ^ Hence even in this country we have now the titles of 
 '•' The Lord Bishop," " His Grace," with armorial seals, 
 and this even in the Protestant Episcopal church. 
 
108 ROMISH AND PRELATICAL RITE 
 
 who " exercise lordship and authority over his 
 ministers ;" who are " called Rabbi, and Father, 
 (right reverend father), and Master ;" and trans- 
 form themselves into the apostles of Christ, say- 
 ing that they are apostles when they are not ;"^ 
 and has given to these dominion over the faith, 
 and even over the salvation of men. And, 
 whereas, Christ told his ministers that " all ye 
 are brethren,"^ without distinction in order or 
 in rank, and has solemnly declared that the Holy 
 Ghost has made presbyters " the bishops of the 
 flock," ^ this ordinance makes essential to its 
 administration and to the reception of that 
 measure of grace which is requisite for salva- 
 tion, the administration of an order called 
 bishops, who are described as superior to Chrisfs 
 bishops, and to whom their name has been im- 
 piously attributed, and makes the true bishops 
 of Christ's appointment dependent upon these 
 man-made bishops for their ofRce, their authority, 
 their rights, and their grace to discharge the 
 duties even of " inferior clergy ^ And it can 
 
 ' See the author's Lectures of the Apostolical Succes- 
 Bion, Lect. vi. pp. 137-142. 
 ^ See preceding note. 
 3 See Acts 20 : 17, 28, and 1 Peter 5. 2. 
 
' OF CONFIRMATION EXAMINED, 1C9 
 
 be shown that through this ambition and usurpa- 
 tion of prelates, and the consequent destruction 
 of the parity of Christ's ministers, and the sim- 
 plicity of Christ's ordinances, the enemy came 
 in like a flood upon the church, and covered its 
 fruitful plains with the mud, the seeds, and the 
 rank weeds, of heathenish superstitions. For, 
 with the introduction of pagan rites, came pagan 
 doctrines ; and with the preservation of popish 
 rites in the English and American prelatic 
 church, we have now living proof that Romish 
 doctrines are still prevalent, and growing, and 
 likely to become dominant over Protestant truth, 
 which is shadowed and " sicklied over " with 
 the rank growth, and pestilent miasma of popish 
 rites, garments, and traditions. '' Difference of 
 clerical rank has been the very element and 
 principle of all the pomp," pride, ceremonies, 
 gainful errors, priestcraft, hierarchical assump- 
 tions, intolerance and persecutions of the nom- 
 inal church. Had the simple purity of the min- 
 istry remained, then there would have been no 
 pope, no cardinals, no archbishops, no prelates, 
 no inquisitions, no established churches ; no 
 manifold orders of Franciscans, Carrnelites, 
 Dominicans, Jesuits, Knights Templar, and 
 
 10 
 
 :^': 
 
110 ROxMISH AND PRELATICAL RITE 
 
 Knights of St. John ; no endless varieties of 
 saints and heroes, monks and nuns, coenobites 
 and anchorites, and the innumerable orders, 
 sects, schisms, crusades, wars, and murders, of 
 the Romish hierarchy. Nor is there in the his- 
 tory of the church universal, a single instance 
 of any church which lost the parity of minis- 
 ters, which did not lose with it, her purity of 
 doctrine, and her virgin simplicity of form.^ 
 
 ^ " The heathen," says Stopford in his Pagano-Papis- 
 raus, p. 261, " had several religious orders, or confraterni- 
 ties, of both sexes : so much is confessed by our adversa- 
 ries." — Beyerlinck Magn. Theat. lib. v. p. 366 ; Polydor 
 Virgil, De Inventor, lib. vii. cap. 6. The Romans had 
 their Vestal, Titian, or Tatian, Augustal, Antonian, ^lian, 
 Aurelian, Faustinian, and Salian Confraternities. — Alex- 
 ander ab Alex. Genial, dier. lib. cap. 26. 
 
 Thus our Romanists have several religious orders ; as 
 Benedictines, Carthusians, Bernardine, Praedicators, Car- 
 melites, Johannites, Antonites, Lazarites, Sclavonians, 
 Gregorians, Ambrosians, Dominicans, Franciscans, Tem- 
 plars, the Servants of Mary, the Brethren of the Cross, 
 the Soldiers of Jesu, the Bare-footed, the Poor Brethren, 
 the Brethren of St. James, the Brethren of St. Sophia, the 
 Brethren of St. Helen, the Order of the Valley of Jehosha- 
 phat, the Order of St. John, the Order of St. Briget, the 
 Order of W^hippers, the Order of Basil, the Order of the 
 Sepulchrits, the Order of Wilhelmites, the Order of Wen- 
 
OF CONFIRMATION EXAMINED. Ill 
 
 SECTION XII. 
 
 Confirmation is Injurious to the Sacrament of Baptism, and 
 to the Recipients themselves. Conclusion. 
 
 How INJURIOUS ALSO IS THIS ORDINANCE OF 
 CONFIRMATION TO THE TRUE AND HEAVEN- 
 APPOINTED SACRAMENT OF BAPTISM ! WithoUt 
 
 it baptism is declared to be imperfect, and in- 
 sufficient to accomplish " that whereunto God 
 hath sent it." Man, forsooth, must supply what 
 was lacking in this divine appointment, and com- 
 plete that which God had only begun. For in 
 whatever light we consider baptism, whether as 
 the sign and seal of the regeneration of the soul, 
 the forgiveness of sins, the burial and mortifica- 
 tion of the old man, the resurrection and quick- 
 ening again of the new man, and the reception 
 of all the benefits of the covenant of grace; or 
 
 ceslaites, the Order of Purgatory, the Order of the Dark 
 Valley, the Order of Joseph, the Order of B. Mary de 
 Mercede, with many more, to the number of sixty-five , 
 enumerated by Tileman Heshusius. — Errore Pontif loc. 25. 
 Mussard, who was a Huguenot clergyman, traces the 
 Pope and the Romish orders of clergy distinctly to the 
 same source, see ch. ii. and iii. 
 
112 ROMISH AND PRELATICAL RITE 
 
 whether we reorard it as the actual communica- 
 tion of these blessings by an opus opcratum effi- 
 cacy, as Romanists and many prelatists affirm; 
 in either case, confirmation, by being made ne- 
 cessary in order to supply grace sufficient for 
 the full salvation of the recipient, assuredly 
 vaunteth itself over God's own sacrament, so 
 that, to use the illustration of that heroic and 
 persecuted man, Thomas Cartwright, '* as Ish- 
 mael the bastard would have displaced Isaac, 
 the right begotten son, so this bastard ordinance 
 of confirmation lifteth itself above the law 
 ful sacrament of baptism." Baptism, we are 
 told, " is not perfect without it," and in the 
 epistle ascribed to Eusebius and Melciades bish- 
 ops of Rome, it is affirmed that " confirma- 
 tion IS MORE TO BE REVERENCED THAN THE 
 
 SACRAMENT OF BAPTISM ;'" and as to Prelatical 
 writers, without seeking out the extravagancies 
 of the most ultra amonor them, it is enouorh to 
 quote the sentiments of Bishop Jeremy Taylor, 
 of whom Bishop Heber says •} " There is, indeed, 
 
 ^ See authorities of, in Cartwright's Confutation, p. 277, 
 and Willet's Syn. Pop. p. 817, etc. 
 
 ' See Works, vol. i. Life of him by Heber, and Re- 
 view of his Works on Confirmation. 
 
OF CONFIRMATION EXAMINED. 113 
 
 a dangerous consequence attendant on both Tay- 
 lor's arguments, that, by limiting the gift oj the 
 Holy Ghost to confirmation, he makes baptism 
 taken by itself, or none effect, or at most, of 
 no further effect, than as a decent and necessa- 
 ry introduction to that which would be, on this 
 hypothesis, the main and distinctive consignation 
 of a Christian." 
 
 Sureiy, therefore, when we thus perceive the 
 true nature and tendency of this ordinance, and 
 how, like the holy days of man's devising, which 
 obscure and give up to profanation the holy Sab- 
 bath of God's institution, it vilifies and super- 
 sedes the holy sacrament of baptism, we may 
 well say with King James, (who was not easily 
 horrified with prelatical profanity,) when he 
 heard the reasoning of his divines at the Hamp- 
 ton Court conference,' " that arguing a confir- 
 mation of baptism as if this sacrament without 
 it were of no validity, is plainly blasphemous.'^" 
 
 And may I not add, that the ordinance of 
 
 CONFIRMATION IS ALSO INJURIOUS TO ITS RECI- 
 
 ^ See the account of, in The Phoenix, Lond. 1707, vol. 
 i.p. 139, &c. 
 
 ' See also Calvin's strong remarks, in Institut., b.iv. ch. 
 xix. pp. 538, 539, vol. ii. 
 
 10* 
 
J 14 ROMISH AND PRELATICAL RITE 
 
 PIENTS AND TO THE CAUSE OF TRUE SPIRITUAL 
 
 RELIGION. " It is," as Archbishop Whately 
 allows, " too often so mistaken and perverted as 
 to become an empty and unmeaning form, or a 
 dangerous snare." ^ In the case of those who 
 consider that, in accordance with the Anglican 
 rubric, all the qualification required for its re- 
 ception is a competent knowledge of the cate- 
 chism and other formularies, it is the former. 
 Such persons regard it in the same light as the 
 ancient youths did the forms by which their en- 
 trance upon the years of maturity was signalized 
 (of which custom confirmation is doubtless a 
 Christianized representation),^ as a kind of ho- 
 
 ^ Charges and other Tracts, Lond. 1836, p. 93. 
 
 ^ The ceremonies connected with this event are thus al- 
 luded to by Adam, in his Roman Antiquities, who refers 
 to various authorities : " The ceremony of changing the 
 toga was performed with great solemnity before the images 
 of the lares, to whom the bulla was consecrated, sometimes 
 in the capitol, or they immediately went thither, or to some 
 temple, to pay their devotions to the gods, (in a consecrated 
 church.) Then the young man was conducted by his fa- 
 ther or principal relation to the forum, accompanied by his 
 friends, (whose attendance was called officium solenxe 
 TOGJE viRiLis, the ceremony of taking up the manly robe,) 
 and there recommended to some eminent orator, (his god- 
 
OF CONFIRMATION EXAMINED. 115 
 
 liday display and season of festivity, gratulation, 
 and pride; but as to any serious belief in the 
 necessity of regeneration as a prerequisite qual- 
 ification, they dream not of it. They have been 
 taught, as Bishop Mant words it, to ** believe in 
 baptismal regeneration, and that there is no 
 other regeneration," and they now therefore 
 confirm their belief that there is no other, by 
 
 father,) whom he should study to imitate, whence he was 
 said forum attingere vel in forum venire, when he began 
 to attend to public business, (and go to the communion.) 
 This was called dies tog<B virilis, or dies tirocinii, and the 
 conducting of one to the forum, tirocinium ; the young 
 men were called TiROjnES, young or raw soldiers, because 
 then they first began to sei-ve in the army. 
 
 " When all the formalities of this day were finished, the 
 friends and dependents of the family were invited to a feast, 
 and small presents distributed among them, called sportul^. 
 The emperors on that occasion used to give a largess to 
 the people, congiarium, so called from congius, a measure 
 of liquids. Servius appointed, that those who assumed 
 the toga virilis should send a certain coin to the Temple of 
 Youth. 
 
 " Parents and guardians pennitted young men to assume 
 the toga virilis, sooner or later than the age of seventeen, 
 as they judged proper ; under the emperors, when they had 
 completed the fourteenth year. Before this they were 
 considered as part of the family, afterwards of the state." 
 
1 16 ROxMISH AND PRELATICAL RITE 
 
 becoming communicants while impenitent and 
 unconverted, and by thus swelling the ranks of 
 fashionable, well-bred, and well-fed Christians, 
 who worship God on Sunday, and perhaps on 
 some other holy days, and live the rest of their 
 time to eat and drink and be merry/ 
 
 Oh, how terrible is the delusion with which 
 this ceremony ensnares the consciences of mul- 
 titudes ! All that impenitent and worldly souls 
 
 ' It would seem now-a-days, if one may judge by 
 Charleston, that the rule is to act by contraries, for al- 
 though it is now, when I write, the season of Lent, it is 
 the very " dog-day" season of gaiety, when the wealth, and 
 time, and thoughts, even of communicants, are lent to fancy- 
 balls, the preparation of " costumes," the race-course, thea- 
 tres, &c. Such persons, it is true, have, as we are in- 
 formed, been publicly advised not to come to the ensuing 
 commuaion, though they will be, I suppose, perfectly wel- 
 come to any subsequent communion. And by way of 
 comforting their hearts under this severe recommendation, 
 it has been lately enacted that in future no non-episcopal 
 heretic, whether Presbyterian (who rank as arch-heretics) 
 or any other denomination, are to be permitted to approach 
 the consecrated altar of an Episcopal communion, destitute 
 as they are of water-regeneration, and confirmation- 
 aRACE. Such an excommunication will surely strike terror 
 and dismay into the hearts of all who are exposed to the 
 bolts of such man-created thunder. 
 
OF CONFIRMATION EXAMINED. 117 
 
 desire is such "a form of godliness" as will 
 satisfy their conscience and quell its anxieties, 
 and yet not interfere with their enjoyment of 
 the pleasures, the pomps and the honors, of the 
 world. And in what possible way could this be 
 more effectually provided, than in this very form 
 of confirmation ? This form is sanctioned by 
 " THE CHURCH," claims inspiration and divine in- 
 stitution, and thus meets, as such persons im- 
 agine, all the claims of God upon their hearts. 
 Such is the authority of confirmation, and the 
 influence it is capable of exerting. And what 
 is its nature ? Not now to refer to the idola- 
 tries and anti-Christian absurdities which are 
 taught in the Romish apostacy, and to confine 
 our remarks to the prelacy, we remark that in 
 the first place all that is required by the rubric 
 as a qualification for the rite, is that the candi- 
 date " can SAY the Creed, the Lord's Prayer, 
 and the Ten Commandments, and can also an- 
 swer to such other questions as in the short 
 catechism are contained." And this they are 
 to do when they have " now come to years of 
 discretion." So that, as far as the law goes, 
 there is not the slightest necessity that the can- 
 didate should have " knowledge to discern the 
 
118 UOMISII AND PRELATICAL RITE 
 
 Lord's body," or that he should have experienc- 
 ed that spiritual and saving change which Christ 
 declared to be necessary, even for those who had 
 been already baptized and circumcised, and 
 made members of his outward, true, and visible 
 church.' In the second place, in the catechism 
 which the candidates are to be able " to say or 
 ANSWER," they are taught that by baptism " they 
 WERE MADE members of Christ, children of Qod, 
 and inheritors of the kingdom of God." This 
 they are taught that it is their solemn duty now 
 and ever " to believe." (2, 3.) And this is 
 again fully taught them in another part of even 
 this short catechism ; and that the general teach- 
 ing of the Episcopal church is to this effect, is 
 proved by the explicit authority of Archbishop 
 Whately, who is so moderate on many subjects. 
 For in his explanation of confirmation, under the 
 head of " Explanation of Words in the Service," 
 where the Bishop, " in all the plenitude of Epis- 
 copal grace" and authority, thanks God '' who 
 
 HAST VOUCHSAFED TO REGENERATE HIS SER- 
 VANTS (i. e., all who can say the creed, &-c.,) 
 by water and the Holy Ghost, and hast given unto 
 
 ' See John c. iii. 
 
OF CONFIRMATION EXAMINED. 119 
 
 them FORGIVENESS OF ALL THEIR SINS." Arch- 
 
 bishop Whately says the term " regenerate 
 means born again so as to become new crea- 
 tures," and refers in proof to the passages in the 
 catechism and to the third chapter of John.^ 
 And thus does this ceremony, in three ways, 
 lift up its voice against a fundamental doctrine 
 of God's word, and ensnare the souls of men; 
 pronouncing them to be new created in Christ 
 Jesus, and having all their sins forgiven by the 
 necessary, operation of their baptismal service ; 
 and in virtue of it, ratified and confirmed as re- 
 generate and completely forgiven, whenever they 
 can " say" the catechism and other formulas, 
 and make the necessary promises. Surely, all 
 the efforts of a few evangelical men cannot lift 
 up a standard against such a flood of ungodli- 
 ness as is thus poured into the church, since it 
 is confessed that there is '* an almost universal 
 defection" among the recipients of these outward 
 rites throughout the Anglican church. 
 
 On the other hand, to those who have been 
 led by devout and '' too superstitious^' mothers 
 to believe that '' there is some mystical virtue 
 
 * See p. 16 of this separate Pamphlet. 
 
120 ROMISH AND PRELATICAL RITE 
 
 in the rite of confirmation," though the recipi- 
 ent may not exactly understand its meaning,' 
 it becomes " a dangerous snare." It binds their 
 souls in the chains of superstition and slavish 
 fear. They become the victims of priestcraft, 
 and are led to look for grace, comfort, and sal- 
 vation, to rites and forms and priestiy ministra- 
 tions, and not to that blood and righteousness of 
 Christ, which are able to cleanse from all sin, 
 and to give peace and joy and assurance to every 
 troubled soul. Thus are they in bondage all 
 their lives through fear, and are chained down 
 in darkness and death, while the sunshine of life 
 and heavenly blessedness is shining resplendent- 
 ly above and around them. Promising them 
 liberty, they are brought into a worse bondage 
 than before, a double bondage to sin and re- 
 morse and fearful forebodings, and to a vica- 
 rious dependence on the grace of priestly me- 
 diators, who may be lusting after their persons 
 instead of seeking the salvation of their souls. 
 And what can pastors in such a church do ? 
 If they refuse to present such persons for confir- 
 mation, this " fundamental rite" of the church 
 
 ^ Whatelyon Romish Errors, p. l61,Eng.ed. c. iii. § 6. 
 
OF CONFIRMATION EXAMINED. 121 
 
 falls into neglect, and thus even if conscious of 
 their unfitness, they may be tempted to hand 
 them over to the bishop' to be confirmed, not 
 in grace, but in their gracelessness and hopeless 
 impenitency. And if such pastors are them- 
 selves evangelical, and refuse to present any but 
 those who have given satisfactory evidence of 
 their conversion, (not to say that their decision 
 may be arbitrarily overruled by a Puseyite 
 bishop)'^ of what value, we ask, in such a case, 
 is the rite of confirmation, and what grace can 
 it impart, which has not been already given, or 
 which will not be received through a faithful 
 use of the Lord's supper, and the other means 
 
 * So says Archbishop Whately, Origin of Romish Er- 
 rors, p. 161, as above. 
 
 ^ See Ecclesiastical Republicanism, by the author, where 
 this is shown, and the spiritual despotism latent in the 
 canons of the Protestant Episcopal Church, is unmasked 
 and developed. And if, as has occurred, a Puseyite bishop, 
 who believes in all that Carey believed, and in all that Pu- 
 sey has taught, even in his Sermon on the Eucharist, where 
 a minister refused to baptize a child, could himself become 
 sponsor and thus constrain baptism, why may he not also 
 secure admittance to confirmation of those who have re- 
 ceived water -regeneration, when they can say the creed, 
 
 &.C. 
 
 u 
 
J2SJ ROMISH AND PRELATICAL RITE 
 
 of holy living ? The answer is and must be, 
 none. 
 
 The c<>nclusion, then, of the whole matter is, 
 that to really converted and regei^rated persons 
 this riiri is useless, if not rather positively danger- 
 ous, as it may lead them to rely upon it for some 
 mysterious prelatical grace, since they do not 
 approach it until possessed of that very heav- 
 enly grace which it is affirmed to convey, and 
 which they, by the supposition, already enjoy ; and 
 that in reference to all others the rite is either 
 " an empty and unmeaning form," " a danger- 
 ous snare," or a confirmation in impenitence 
 
 AND SIN. 
 
 Right thankful may we be, therefore, that our 
 churches are delivered from this ceremony, 
 since the Devil has wiles and snares enough, 
 without digging for him new and dangerous pit- 
 falls. And most grateful should we be to God 
 thai this source of hatred, malice, and uncharit- 
 ableness, which shuts up the bowels of compas- 
 sion of Romanists and prelatists against all who 
 reject it, has not been retained to poison the 
 fountain of our feelings, and throw over so many, 
 of whom we can hope charitably, the dark 
 mantle of condemnation and death. And if, as 
 
OF CONFIRMATION EXAMINED. 123 
 
 we have seen by the confession of its advocates, 
 the participation of confirmation cannot prevent 
 " an almost universal defection " among the 
 regenerated and confirmed children of the 
 CHURCH, we need not fear the charge of pre- 
 sumption or rashness, if we hope better things 
 of those upon whose heads the hands of conse- 
 crated prelates have never passed. 
 
 To conclude : either confirmation is essential 
 to full membership in the church, and there- 
 fore to salvation, or it is not. If it is, then 
 what has become of the millions who have com- 
 municated in that church without baptism, or at 
 least without confirmation 1 In Roman Catholic 
 countries it is declared that in large dioceses, 
 through the inability or indifiference of the 
 bishops, numbers die without confirmation.' — 
 "Such a sentiment," saysCalvin,^ "condemns 
 all the apostles, and a number of martyrs, who, it 
 is certain, had never received this unction. For 
 the holy chrism, the perfusion of which would 
 complete their Christianity, or rather maketheni 
 Christians from being no Christians at all, had 
 
 ^ See in Willet's Sym. Pap., and Cartwright's Confut., 
 p. 277, &c. 
 
 » Instit., b. iv. c. xix. § ix. p. 539, vol. 2. 
 
1*34 ROMISH AND PRELATICAL RITE 
 
 not then been manufactured. But these chris- 
 matics abundantly confute themselves, without 
 my saying a word. For what number of their peo- 
 ple do they anoint after baptism ? Why then do 
 they suffer such semi-Christians in their own com- 
 munity, from an imperfection which they might 
 easily remedy ? Why do they, with such supine 
 negligence, suffer them to omit that which can- 
 not be omitted without great criminality ? Why 
 do they not more rigidly insist upon a thing so 
 necessary and indispensable to salvation ; unless 
 any one be prevented by sudden death 1 Surely 
 while they suffer it to be so easily despised, they 
 tacitly confess it not to be of so much importance 
 as they pretend it to be." 
 
 Archdeacon Blackburne in his critical com- 
 mentary on Archbishop's Seeker's letter con- 
 cerning bishops in America' argue.s '* Shall we 
 then lay it down for a rule, that it belongs to the 
 nature of Episcopal churches, that all their 
 members should be confirmed ? If it does not, 
 the colonists may do without it. And that it 
 does not, appears from the practice, and indeed 
 from the constitution of the Church of England. 
 In several Dioceses there are no confirmations 
 
 ' Philadelphia, 1771, p. 10. 
 
OF CONFIRMATION EXAMINED. 125 
 
 for several years. By Canon cxii. if persons of 
 the age of sixteen do not communicate, they are 
 to be presented to the Archbishop, by the min- 
 ister, churchwardens, &c. In consequence of 
 this canon, thousands receive the communion 
 who were never confirmed, because they never 
 had an opportunity. And when such communi- 
 cants present themselves for confirmation, they 
 are told, it is not proper, after they have commu- 
 nicated; which shows that, how useful soever 
 confirmation may be, where it can be had, where 
 it cannot, it is, by the constitution of the Church 
 of England herself, unnecessary. And after 
 this, would it be sufficiently respectful to my 
 Lords the Bishops, or indeed to our excellent 
 establishment to say, that such and such people 
 of Cumberland, for instance, or Northumberland, 
 or the Welsh counties, are denied confirmation, 
 unless they will go to London for it ? Or that 
 they are in effect prohibited the exercise of one 
 part of their religion ?" 
 
 I find, too, from Dalcho's History, that while it 
 is true, as we have seen, that in all her other 
 colonies, the members of the Church of England 
 were allowed to get to heaven as well as they 
 could without this "fundamental rite," that 
 
 11* 
 
126 ROMISH AND PRELATICAL RITE, ETC. 
 
 confirmation was administered in South Carolina 
 for the first time in the year 1813, '* to a con- 
 siderable number of persons many of whom were 
 in advanced years.'" 
 
 Now if the grace of confirmation was essential 
 to enable all these millions of souls to live holy 
 lives, it was equally necessary to enable them to 
 die holy and happy deaths ; and where then can 
 they all be now, if there is neither a purgatory 
 nor a limbus patrum — where the negligence of 
 their pastors here may be rectified, and their 
 salvation completed ? 
 
 And if, on the other hand, these facts show the 
 utter absurdity and downright blasphemy of such 
 a conclusion as to the eternal state of millions, 
 it demonstrates the practical unbelief of both 
 THE Romish and the prelatical churches in 
 
 THE DIVINE ORIGIN OR NECESSITY OF THIS ORDIN- 
 ANCE : IMPRESSES UPON THE RITE ITSELF THE SEAL 
 OF man's DEVISING J AND STAMPS WITH UNUTTER- 
 ABLE SCORN AND CONDEMNATION THE HARD- 
 HEARTEDNESS OF THAT BIGOTRY WHICH, FOR THEIR 
 REJECTION OF SUCH A RITE, CAN ANATHEMATIZE, 
 EXCOMMUNICATE, AND EXCLUDE FROM COVENANTED 
 MERCIES MILLIONS OF ChRIST's FREE-BORN AND 
 HEAVEN-BORN CHILDREN. 
 
 » See Hist, of the Prot. Ep. Ch. in S- C. 
 
APPENDIX. 
 
 A FORM OF PUBLIC CHRISTIAN PROFESSION : 
 
 SCRIPTURAL, REASONABLE, AND IN ACCORDANCE WITH THE 
 PRACTICE OF THE PRIMITIVE AND OTHER CHURCHES. 
 
 We will now offer some remarks on that form of 
 public profession of religion, which is commonly 
 used in Congregational and Presbvterian Churches 
 in this country. Where* this form has not been in 
 use, and its many advantages therefore unknown, 
 opposition to it may naturally be expected, — 
 Against any thing which has the appearance of 
 innovation there will always exist much prejudice, 
 especially if what is thus enforced makes any de- 
 mand upon self-denial, or requires any effort and 
 feeling. In those prejudices which array them- 
 selves against a public introduction to the church 
 and a public profession of faith, the author has in 
 time past participated. Feeling confident, however, 
 that it would not be employed without good reason, 
 he carefully examined the subject, and the result 
 was a very deep conviction of its importance and 
 propriety. That others may look at it in the same 
 point of light, and regard it with similar feelings 
 
128 APPENDIX. 
 
 of approbation and interest, the grounds upon 
 which this judgment was formed shall now be 
 given. A public profession is^ we think, of great 
 importance, 
 
 1st. Because it is Scriptural. 
 
 2d. Because it is in accordance with the custom 
 of the primitive church. 
 
 3d. Because it is in some form retained in every 
 church; and 
 
 4ih. Because it is reasonable and advantageous. 
 
 Such a form is Scriptural. To understand the 
 allusions which are made to this subject in the New 
 Testament, it will be necessary previously to con- 
 sider the practice of the Jewish church, as this was 
 in very many things imitated in the Christian 
 church, and is particularly followed in the Presby- 
 terian form of church government, which is mo- 
 delled after the government and discipline ot the 
 Jewish Synagogue. 
 
 There is, then, sufficient evidence to prove that 
 proselytes to Juduism, both they and their chil- 
 dren, were introduced to full membership in the 
 Jewish church by baptism and circumcision. This 
 practice is thought by Jewish writers to be as old as 
 the time of Jacob ; and all the nation of Israel, as 
 with one mouth, assert that they and their prose- 
 lytes were always brought into the covenant by bap- 
 tism. " Whensoever," says Maimonides, " any 
 heathen will betake himself and be joined to the 
 
APPENDIX. 129 
 
 covenant of Israel, and place himself under the 
 win^s of the divine majesty, and take the yoke of 
 the law upon him voluntarily, circumcision, baptism, 
 and oblation, are required : but if it be a woman, 
 baptism and oblation ;" and in the Babylonian Ge- 
 mara it is written, " He is not a proselyte until he 
 be circumcised and baptized."' 
 
 It is also as unquestionable, that when candidates 
 for admission to the Jewish church were thus bap- 
 tized, the proselyte was examined as to his faith, 
 and required to make a public profession of his be- 
 lief In this matter the Jews were very scrupulous, 
 for the admission of a proselyte was deemed no 
 light matter, since, if not truly sincere, such persons 
 were thought to be very dangerous. ^ When a 
 proselyte or proselytess came to be admitted into 
 the Jewish church, it was therefore inquired whe- 
 ther the individual entered into that religion for 
 riches, or preferment, or fear. If the ansv/er was 
 in the negative, the officiating minister then pro- 
 ceeded to state all the difficulties he would encoun- 
 ter in sustaining his profession ; if still firm, the 
 fundamental doctrines of the Jewish law were re- 
 peated to him with the penalties and rewards at- 
 
 * Lightfoot, vol. ii. p. 55-56. See also vol. iii. p. 38, 
 where infant baptism is taught. See also Lewis's Heb. 
 Rep., vol. ii. p. 457. 
 
 ' Lightfoot, vol. ii. p. 60. , li^.-^-^ 
 
130 APPENDIX. 
 
 tached to them, and he was told that if obedient, he 
 Avould obtain the hfe of the world to come: if diso- 
 bedient, he would endure everlasting misery. Ail 
 of which, if the individual truly professed that he 
 believed and was willing to receive, he w£is forth- 
 with circumcised. 
 
 When recovered from this painful operation, he 
 was brought to the water, and while standing in it 
 was again acquainted with the great and small 
 commandments, and upon signification of his as- 
 sent to them, or if an infant, upon the assent of the 
 parents, baptism was administered.^ 
 
 Such is a brief declaration of the order pursued 
 by the Jews, in the introduction of a proselyte to 
 the full participation of all the privileges of their 
 church. If necessary, we might abundantly con- 
 firm the truth of these statements here given. All 
 that is essential to our present purpose is the fact, 
 that in the admission of a converted heathen to the 
 Jewish church, some form of public renunciation of 
 his previous errors, and adoption of his new faith, 
 was adopted. This fact will not, we presume, be 
 questioned by any. 
 
 With this in view, let us then proceed to examine 
 certain passages in the New Testament, which, it 
 is to be remembered, were written by Jews, and 
 
 ^ See Lightfoot, vol. ii. 60, 61 ; vol. v. 62-64 ; and 
 Lewis's Heb. Repub. vol. ii. pp. 458-467. 
 
APPENDIX. 131 
 
 primarily with a special reference to Jews, who 
 were always the first to whom the divine message 
 of salvation was presented. We shall find that 
 there is, in some passages, a manifest reference al- 
 lusion to this familiar and existing practice, while 
 others can only be rescued from apparent obscurity 
 by interpreting them as having reference to it. 
 
 There are a number of passages in which the 
 very word profession, occurs in some one of its 
 forms. Such are the following : 
 
 " Fight the good fight of faith, lay hold on eternal 
 life, whereunto thou art also called, and hast pro- 
 fessed a good profession before many witnesses." 
 1 Tira. vi. 12.1 
 
 " That if thou shalt confess, with thy mouth, the 
 Lord Jesus, and shalt believe in thy heart, that 
 God hath raised him from the dead, tho« shalt be 
 saved." Rom. x. 9. 
 
 " Seeing, then, that we have a great High 
 Priest that is passed into the heavens, Jesus the 
 Son of God, let us hold fast our profession." Heb. 
 iv. 14. 
 
 " While by the experiment of this ministration, 
 they glorify God for your professed subjection unto 
 
 1 These words, says Schleusner, are to be explained of 
 that ingenuous and truly sincere profession, which in rever- 
 ence is made to God — which we have made to Him of 
 faith in this High Priest. See his Lex. in Vet. Test. 
 
132 APPENDIX. 
 
 the gospel of Christ, and for your liberal distribu- 
 tion unto them, and unto all men" (2 Cor. ix. 13) ; 
 — that is, "for the obedience of your confession to 
 the gospel, or your obedient profession of the gos- 
 pel." 
 
 "Whosoever therefore will confess me before 
 men, him also will I confess before my Father 
 which is in heaven." Matt. x. 3. 
 
 " Also I say unto you, whosoever shall confess 
 me before men, him shall ihe Son of Man confess 
 before the angels of God." Luke xii. 8.' 
 
 ^ The original word in these passages, is 'ono\oyia, and 
 the verb buoXoyUo. I have carefully examined into the 
 meaning of these words, in the Greek Lexicographers. 
 Schleusner gives as the first and proper meaning of the 
 noun, " assent, consent — a covenant ;" and by raetonyme, 
 " that concerning which it is thus covenanted or agreed '" 
 — also, " a league." In the Septuagint, the word answers 
 also to the word, vow, and signifies, " voluntary oblation." 
 Bretschneider sanctions this interpretation, adding, as a 
 fuU New Testament meaning, " public profession." Leigh 
 gives the meaning, " to bear witness of one, plainly and 
 sincerely, and to acknowledge us as his own ; frankly and 
 boldly to profess what we hold in matters of religion." 
 Whence in ecclesiastical history, those professions which 
 Christians made publicly before their judges, and in view 
 of torture and death, were called by this name, and by a 
 corresponding one, confessions. [See Leigh's Crit. Sacra, 
 and Suiceri Thesaurus, p. 475, torn. ii.J In the Greek 
 
APPENDIX. 133 
 
 If it were necessary, we might take up these sev- 
 eral passages in detail, and inquire whether they 
 are not all founded upon the supposition of some 
 form of Christian profession, correspondent to what 
 had been always customary in the Jewish Syna- 
 gogue, and by which those who embraced the gos- 
 pel were introduced into the church, and became 
 pubUcly known as the disciples of Christ — which 
 would therefore expose them to opposition and re- 
 proach — call attention to their conduct — and which 
 they would feel bound to maintain, even unto death. 
 That such is the allusion, can scarcely be doubted. 
 Nor is that more general explanation commonly 
 given of these passages, inconsistent with this ; but 
 on the contrary, corroborative of it. There are, 
 however, other references in the New Testament, 
 in addition to these, which can be explained only 
 on the assumption of the truth we are endeavoring 
 to establish. We can show very clearly, for in- 
 stance, that in the primitive church, those who man- 
 ifested a desire to join the church, were arranged 
 in classes, where they were for some time instruct- 
 ed in the Christian doctrines, and when prepared, 
 were publicly baptized, on their making a profes- 
 eion of their faith. ^ Now, to this practice there 
 
 writers, this term means, " openly to say, affirm, witness, 
 and declare, etc., what is thus openly affirmed." 
 
 ' See a dissertation on the Catechetical Instruction of 
 
 12 
 
134 APPENDIX. 
 
 8eems indubitable reference in tlie New Testament. 
 Thus, in his epistle to the Romans (ii. 20), the 
 apostle addresses the Jew as one who was "an in- 
 structor of the foolish, a teacher of babes, which 
 hast the form of knowledge and of the truth in the 
 law." The correspondent Jewish practice is here 
 plainly mentioned, and allusion evidently made to 
 the catechumen and his class, the Jews being ac- 
 customed to call their proselytes " new born infants 
 or babes." 
 
 In Rom. vi. 17, we read of " a form of doctrine 
 which was delivered unto you," which Dr. Ham- 
 mond thus paraphrases : " that summary of Chris- 
 tian doctrine, to the belief and practice of which ye 
 were delivered up and solemnly consecrated in 
 your baptism."' 
 
 In 2 Tim. i. 13, allusion is also made to this 
 " form of sound words," which Archbishop Tillot- 
 son, in accordance with Doddridge and others, ex- 
 plains of that profession of faith which was made by 
 Christians at their baptism.'^ This also must be 
 the meaning of 2 Tim. ii. 2, where the words 
 " many witnesses," seem plainly to refer to the 
 
 the Apostles, by Walch, in the Biblical Repertory, for 
 1827, pp. 40-88. 
 
 * See also Doddridge's Paraphrase, Macknight, Bloom- 
 field, Benson, RosenmOUer, etc., etc. 
 
 2 See also Whitby on 2 Tim. ii. 2. 
 
APPENDIX. 135 
 
 congregation of people, who were present at the time 
 of Timothy's baptism when he made a pubhc profes- 
 sion of his faith. 
 
 In Heb. v. 12, it is said, " For when for the time 
 ye ought to be teachers, ye have need that one 
 teach you again which be the first principles of the 
 oracles of God ; and are become such as have need 
 of milk, and not of strong meat." That is, " where- 
 as you ought now to be fit to teach or prepare 
 others for baptism, you require again to be instructed 
 with the catechumens." 
 
 In Heb. vi. 1, the apostle urges those whom he 
 addressed not to be satisfied with that amount of 
 knowledge they had obtained while preparing for 
 their Christian profession, but to seek for a more 
 enlarged acquaintance with the Christian doctrine. 
 " The doctrine of baptisms," (or of baptism, the 
 plural being used for the singular,) cannot receive 
 any other satisfactory explanation than "the form 
 of doctrine which was professed at the baptisms of 
 Christians ;" or if the plural is retained, it will refer 
 to the knowledge of the difference between the 
 Jewish and Christian baptismal profession.* 
 
 Luke i. 14, " That thou mightest know the certain- 
 ty of those things wherein thou hast been instruct- 
 
 * This passage is illustrated at length by Walch, in the 
 Biblical Repertory for 1827, pp. 50-67, as containing the 
 topics of the catechetical instruction of the apostles. 
 
136 APPENDIX. 
 
 ed." There is here the same allusion. Tlie object 
 of the EvangeUst was to estabhsh Theophilus more 
 thoroughly in" the belief of those things which were 
 taught him in order to prepare him for baptism."^ 
 
 A similar phrase occurs in Acts xviii. 25, "This 
 man was instructed in the way of the Lord : and 
 being fervent in the spirit, he spake and taught dili- 
 gently the things of the Lord, knowing only the 
 baptism of John." Here, as in Luke, the Greek 
 word is "catechumenos," that is, one catechetically 
 instructed, or instructed as a catechumen,^ in order 
 to baptism. So in Gal. vi. 6, " Let him that is 
 taught in the word communicate unto him that 
 teacheth in^U good things." The first part of the 
 sentence may be rendered, " Let him that is thus 
 catechetically instructed," which words would be 
 unintelligible without the explanation w^e have 
 given. 
 
 The necessity of this open profession of the fun- 
 damentals of religion in cases of adult baptism, or 
 by those who brought their children to the Lord in 
 this appointed sacrament, is taught by Christ him- 
 self in Matt, xxviii. 19-20, " Go ye therefore, and 
 teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost ; 
 teaching them to observe all things whatsoever I 
 
 * See Hammond in loco. 
 
 ^ See Poole's Synopsis in loco. 
 
APPENDIX. 137 
 
 have commanded you: and lo, I am with you al- 
 ways, even unto the end of the world." The min- 
 isters of Christ are here commanded to "disciple 
 all nations" — that is, so to instruct them that they 
 may be prepared for a profession of their faith, 
 and by thus becoming disciples may be thus intro- 
 duced to the Christian church. 
 
 To these examples may be added Heb. x. 23, 
 " Let us hold fast the profession of our faith vuithout 
 wavering," " Faith is here," says Owen,' "taken in 
 both the principal acceptations of it ; namely, that 
 faith whereby we believe, and the faith or doc- 
 trine which we do believe. Of both which we 
 make the same profession, of one as the inward 
 principle ; of the othe'*, as the outward rule. This 
 solemn profession of our faith is two-fold. 1. Ini- 
 tial. 2. By the way of continuation in all the acts 
 and duties required thereunto. The first is a sol- 
 emn giving up of ourselves to Christ, in a profess- 
 ed subjection unto the gospel, and the ordinances 
 of divine worship therein contained. This of old 
 was done by all men, at their first accession unto 
 God in the assemblies of the church. The apostle 
 calls it, the beginning of our confidence, or subsist- 
 ence in Christ and the church, chap. iii. 6. — And it 
 was ordinarily, in the primitive times, accompanied 
 with excellent graces and privileges." 
 
 ^ On the Hebrews, vol. vi. p. 525. 
 
 12* 
 
138 APPENDIX. 
 
 So also the passage in 1 Peter, iii. 21, " The like 
 figure whereunto baptism doth now save us — not the 
 putting away the filth of the flesh, but the answer oj 
 a good conscience toward God." " The word 
 translated 'answer,'" says Steiger, "is most com- 
 monly referred to the questions which were prefer- 
 red to the candidates for baptism, and which con- 
 tained a confession of their faith, and also a renun- 
 ciation of the Devil. (Comp. August, ad Catech. 1. 
 iv. c. 1 : Ambrose de Sacrament, c. ii. Lo Tertul- 
 lian Antigorasticus, Cyprian.) This very generally 
 received interpretation Grotius and Clericus endea- 
 vored to confirm from the judicial phraseology."' 
 
 There is an expression in 1 Cor. xv. 29, which 
 has excited much controversy, but which, in this 
 view, is susceptible of explanation : " Else what shall 
 they do which are baptized for the dead, if the dead 
 rise not at all ? Why are they then baptized for the 
 dead ?" The meaning of this much controverted 
 passage appears to be this : " If there is no resurrec- 
 tion, why have such individuals, at their baptism, 
 professed their faith in this resurrection of the dead, 
 as being made certain to them by the fact of the 
 resurrection of Christ, the first fruits of them that 
 sleep? Why, if they have any doubts on the sub- 
 ject of the resurrection, did they make this public 
 declaration of the faith in which this doctrine is ex- 
 
 * Steiger on the First Epistle of Peter, vol. ii. p. 241. 
 
APPENDIX. 139 
 
 pressed?" That this interpretation of this passage 
 is most probable, and was early adopted in the 
 church, we might adduce abundant testimony to 
 prove.* 
 
 Hear also the words of the apostle as contained 
 in his Epistle to the Ephesians, iv. 4 : " There is 
 one body, and one Spirit, even as ye are called in 
 one hope of your calling." We are here reminded, 
 as we may interpret it, that there is "one body of 
 doctrine which is every where professed at bap- 
 tism." This, we apprehend, is what is meant also 
 by " the mystery of faith," which is to be held in a 
 pure conscience (1 Tim. iii. 9), "the mystery of 
 godliness" upon which, as upon a pillar, the per- 
 manence and purity of the Christian church rests — 
 that " truth as it is in Jesus," to which, at baptism, 
 every believer had given his assent. This is that 
 "/aiW for which, as the apostle Jude admonishes 
 us, we are " earnestly to contend, as having been 
 delivered to the saints," not only in the sacred vol- 
 ume, but in that public profession also which was 
 made of it on entering the Christian church. This 
 form of profession was also, we think, in the apos- 
 tle's view, when Christians are declared by him to 
 
 ^ See a Treatise on, in Thesaurus Philolog, torn. ii. pp. 
 562-564 ; see also Suiceri Thesaurus, where he quotes 
 Tertullian, Peter Martyr, etc., etc. Also Dr. Hammond 
 on the New Testament. 
 
14U APPENDIX. 
 
 be '• baptized into Jesus," and ^' into his death," and 
 " into Christ." The ordinance of baptism was the 
 instituted way by which pubHc admission into the 
 church of Christ was obtained ; and when persons 
 were thus introduced, and as necessary to such ad- 
 mission, a pubhc profession of their faith was given 
 in the presence of the many witnesses who would 
 be, on such an occasion, necessarily convened. 
 This gave origin to the Christian symbols or creeds, 
 which at first were very brief, because little con- 
 troversy had arisen upon points of doctrine, but 
 which were gradually extended to their present 
 form, as one and another doctrine esteemed funda- 
 mental was disputed or denied. This symbol w€», 
 to the early Christians, as an ancient writer beauti- 
 fully says, what similar armor, and the same 
 watchword, and the same mode of combat were 
 to an army ; it preserved them from stratagem and 
 deceit — it discovered the traitorous hypocrite who 
 would come to them to deceive and destroy — while 
 it bound them to each other and in one solid mass, 
 by the force of sympathy and mutual agreement.^ 
 
 We have thus, with all brevity, made a very cur- 
 sory examination of the New Testament, in its 
 bearing upon this subject. Our hypothesis is, that 
 from the very beginning of Christianity a public 
 profession of their faith, more or less formal and 
 
 * See quoted in Suiceri Thes. vol. 11. p. 1085, fol. 
 
APPENDIX. 141 
 
 detailed, was required and given, by all who were 
 added to Ihe church of Christ. We felt authorized 
 to make this supposition from the fact, that such a 
 profession of faiih, according to the usage of the 
 Jewish synagogue service, was demanded,a san es- 
 sential prerequisite to an enrollment among true 
 Israelites, from all their proselytes. Of this fact 
 there can be no reasonable doubt. Now it is also 
 admitted by the most learned investigators into the 
 origin of the Christian church, that being founded 
 at first among the Jews, and addressing itself to the 
 Jev^s, it was moulded in its ecclesiastical forms and 
 polity by the usages of the Jewish Synagogue. 
 There is, therefore, the greatest possible antecedent 
 probability, that the forms and order of worship in 
 the Christian church would be found strictly analo- 
 gous, as far as admissible, to those followed in the 
 Jewish Synagogue. It is also further evident that 
 this being so, and the Christian worship and gov- 
 ernment being accordant to a form and order al- 
 ready in use, and perfectly familiar to all the church- 
 es, and to all who were particularly addressed in 
 the New Testament, we are not to expect very 
 disti?ict and positive declarations on subjects about 
 which there would be no discussion, no difficulty, 
 and for which declarations therefore, there would be 
 no urgent need. All which we are reasonably to 
 expect in the New Testament will be, that if such 
 practices were introduced into the Christian church 
 
142 APPENDIX. 
 
 its language will be found adapted to such existing 
 customs — that it will not contradict and plainly set 
 them aside — or that it will contain expressions and 
 allusions which harmonize with them, or appear 
 evidently to imply their existence.' 
 
 Now when with this view we open the inspired 
 volume and peruse its contents, we do in fact find 
 that it most wonderfully accords with these previous 
 expectations — that it does harmonize with the sup- 
 position of the transference to the Christian church, 
 of those regulations of the Jewish Synagogue, 
 which were not a part of the Jewish ceremonial, and 
 therefore did not pass away with it — that it does 
 frequently imply their continuance — that it does ap- 
 pear frequently to allude to them — and that only on 
 this supposition, many passages can be fully un- 
 derstood. We are therefore brought, by the amount 
 of this incidental testimony, (which will not be in- 
 jured should any one or a few of the interpretations 
 on which it rests be questioned,) to the conviction 
 
 ^ Hence it is that, as Presbyterians, we rightly argue 
 that, inasmuch as in the Jewish Synagogue there were 
 Bishops, or Presbyters, or Angels, Elders and Deacons, the 
 very silence of Scripture as to any other or higher orders 
 of ministers, and the express use of these terms, thus used 
 and thus familiar, is irrefragable proof that no other officers 
 than these were continued after the apostles' time in the 
 Christian church. 
 
APPENDIX 143 
 
 that a form of public profession of faith was used 
 in the Christian church from its very commence- 
 ment.^ 
 
 ^ That the argument founded upon these incidental al- 
 lusions is strong, is shown from the rule of interpretation 
 laid down by eminent writers, and which is thus stated by 
 Bishop Bethel — " Undesigned and incidental testimonies, 
 which do not come down to us in the shape of precepts or 
 dogmatical determinations, but of appeals to the converts, 
 and allusions to received opinions or customs, are a strong 
 confirmation of the truth and general reception of the opin- 
 ions to which they allude." 
 
 And that these interpretations of Scripture are not novel, 
 may be shown by the authority of Principal Hill, who thus 
 speaks, in his Lectures on Divinity: (see vol. iii. pp. 301, 
 302.) 
 
 " The following phrases, which occur in different epis- 
 tles, ' the form of sound words, the principles of the doctrine 
 of Christ, the doctrine of baptism,' probably mean some 
 such short summary of Christian doctrine, as we know was' 
 used in the age immediately succeeding that of the apos- 
 tles, for the instruction of persons who came to be bap- 
 tized. Peter's joining to baptism, 1 Pet. iii. 21, 'the an- 
 swer of a good conscience toward God,' seems to imply, 
 that in the apostolic age, questions were always proposed 
 to them. And this is confirmed by the expression, Heb. 
 X. 22, ' Having our bodies washed with pure water, let us 
 hold fast the profession of our faith.' The most natural 
 interpretation of which words is, that persons at their bap- 
 tism, were required to make a declaration of their faith ; 
 
 ^ 
 
144 APPENDIX. 
 
 Having thus ascertained, by an examination ofthe 
 New Testament, that it contains numerous and ev- 
 ident allusions to the prc-existent custom in the 
 Jewish Synagogue, of requiring from all its prose- 
 lytes before their full admission to it, a public profes- 
 sion of their faith ; and also many passages and al- 
 lusions which imply the adoption of such a practice 
 by the founders of Christianity, we are prepared to 
 inquire into the order pursued by the primitive 
 churches. If it shall be found that their practice 
 accords with what we are thus led to believe, v/as 
 pursued by the apostles — and that in this practice 
 there was, as to the principle, perfect unanimity, 
 and unvarying consent, while in the order actually 
 pursued there was the greatest permitted freedom 
 
 and we know that, if not from the beginning, yet in very 
 early times, there was joined with this declaration, a re- 
 nunciation of former vices, and a promise to lead a good 
 life. 
 
 "It appears from this deduction, that baptism was, in 
 its original institution, a solemn method of assuming the 
 profession of the Christian religion, a mark of distinction 
 between the disciples of Christ and those who held any 
 other system of faith." 
 
 See also Bishop Andrewes on the Decalogue, p. 7. Fol. 
 Lond. 1650. 
 
 The Magdeburgh Centuriators allow that there were 
 four kinds of confessions allowed in Scripture, of which 
 this was one. Cent. i. in Gillespie's Aaron's Rod. p. 172. 
 
APPENDIX. 145 
 
 and variety, we shall have no reason left for regard- 
 ing this custom as unauthoritative, or as one of but 
 little practical importance. 
 
 Now, in inquiri** into the worship and order of 
 the early Christian church we find it was universal- 
 ly, AND WITHOUT ANY EXCEPTION, THE CUSTOM OP 
 EVERY CHURCH, IN ADMITTING MEMBERS, TO RE- 
 QUIRE FROM THEM A PUBLIC ACKNOWLEDGMENT OF 
 THAT FORM OR COVENANT OF FAITH WHICH EACH 
 WAS AT LIBERTY TO FRAME FOR ITSELF FROM THE 
 
 Holy Scriptures.' This may be proved by a 
 reference to the nature and design of creeds, and to 
 the order actually pursued in the admission of mem- 
 bers.'^ " The creed" was early called a symbol. 
 This word was applied to those signs or marks de- 
 livered to the novitiates of heathen mysteries, when 
 admitted to the knowledge of those peculiar doc- 
 trines which were hidden from the multitude.' By 
 the use of these symbols, those who were thus initi- 
 ated knew each other, and were freely received into 
 the nocturnal observances, and more secret myste- 
 ries of the body to which they were attached. The 
 
 * They were thus introduced, both privately, as Origan 
 shows. Contra Cels. c. iii. ; and publicly, in the Christian 
 assemblies, in reference to which Cyprian denominates 
 them " audientes." Epistle 117, 1. iii. 
 / ' See Herd's History of Christianity, vol. ii. p. 235. 
 ' See full on, in King on the Creed, pp. 15-22. 
 13 
 
146 APPENDIX 
 
 creed was in like manner called a symbol, because it 
 also was concealed from the idolatrous part of the 
 community, and only made known fully to those 
 who seemed sincerely anxious to be received into 
 the Christian church. And the very purpose for 
 which the creed was originally adopted was, — that 
 it might be a form of profession, and serve as a 
 sign or token of mutual recognition, harmony, and 
 peace. Now, allhough the Apostles' Creed, as it is 
 commonly called, was not framed, at least in its 
 present form, by the apostles themselves, nor yet 
 all at once, certainly some form or creed existed 
 at a very early period, though afterwards mod- 
 ified as circumstances required.' That this was 
 the true origin of the creed is declared by Bishop 
 Pearson — " From this sacred form of baptism did 
 the church derive the rule of faith, requiring the 
 profession of belief in the Father, Son, and Holy 
 Ghost, before they could be baptized in their 
 name." " They who were converted to Christian- 
 ity were first taught, not the bare names, but the 
 explications and description of them in a brief, easy, 
 and familiar way, which when they had rendered, 
 acknowledged, and professed, they were baptized in 
 them ; and these being regularly and constantly 
 used, made up the rule of faith, that is, the creed. 
 The truth of which may sufficiently be made appa- 
 
 ^ King do. p. 33 ; and Bingham, vol. iii. p. 90. 
 
APPENDIX. 147 
 
 rent to any, who shall seriously consider the con- 
 stant practice of the church, from the first age unto 
 this present, of delivering the rule of faith unto 
 those who were to be baptized, and so requiring of 
 themselves or their sureties an express recitation, 
 profession, or acknowledgment of the creed." ^ 
 
 The term " baptism," thus came to be used by 
 the Fathers as synonymous with "a profession of 
 faith." Thus Clemens says, " How can we hope to 
 enter the kingdom of God, unless we keep our bap- 
 tism pure and undefiled."*^ He thus calls baptism 
 a " seal."^ Ignatius says, *' Let your baptism remain 
 as your shield, your faith as your helmet."* So 
 Hermas calls baptism " a great and holy voca- 
 tion,"^ that is, a "token of external profession." 
 Thus Jerome " The symbol of our faith and hope is 
 not written on paper, and with ink, but in the flesh- 
 ly tables of the heart."^ Peter Chrysologus, an au- 
 
 ^ See on the Creed, pp. 47,48 ; see a similar testimony 
 by Schmucker, in Bib. Reposit. 1838, p. 120 ; and in proof 
 of this point see numerous quotations from the Fathers, in 
 Pearson on the Creed, p. 19. 
 
 2 Clem. 2 ad Cor. vii. » ij jq. 3. * Ep. 37. 6. 
 
 ^ Hermas Com. 4.3. Thus also, Mr. Newman speaks 
 of the " baptismal profession, the creed of the church," 
 Lect. pp. 272 and 281. 
 
 ^ Ep. ad Psam. ix. 
 
148 APPENDIX. 
 
 thor of the fifth century, frequently uses similar 
 language.^ 
 
 * See in Hinds' Rise of Christ, vol. ii. p. 237. 
 
 That each church was anciently at liberty to frame its 
 own creed, may be clearly proved. Hinds himself, an 
 Episcopalian of Queen's College, Oxford, in his History of 
 the Rise of Christianity, testifies : 
 
 " This being so, however intimate the union may be 
 among orthodox churches, the particular circumstances of 
 each may require a different formula of belief, as well as 
 of conformity ; even as two confederate monarchies, or de- 
 mocracies, would not require precisely the same statutes 
 and forms of administration. And so, although the Apos- 
 les' Creed be the substance of the earliest creeds, and the 
 precise language, to a certain extent, yet there may have 
 been many creeds from the first, shaped by each church 
 with reference to its peculiar dangers of faith from without, 
 or the prejudices of its own members within. Thus, as far 
 back as we can trace the history of the early creeds, that 
 of Jerusalem was always distinct from that of Cesarea or 
 Antioch ; and all these, again, from those of Alexandria, 
 or of Rome : and this during the period of harmony be- 
 tween these churches. 
 
 " The gradual infringement on the independent charac- 
 ter of each separate church, until it was extinguished by 
 the papal usurpation, is a subject well worthy of more de- 
 tailed discussion than is compatible with the limits of this 
 inquiry. Among the primitive churches, each formed its 
 own creed, its own liturgy, and regulated its own ceremo- 
 nies and discipline. The first encroachment took its rise 
 
APPENDIX. 149 
 
 Let us now attend to the mode by which, at this 
 period, members were admitted into the Christian 
 
 from an apparent convenience. When the ruHng powers 
 of the world were generally Christians, each kingdom was 
 made to have the same liturgy, etc. for all its churches. 
 To give an instance : when Spain and Gallia Narbonen- 
 sis became one distinct kingdom, it was decreed by a 
 council, that there should be exact uniformity through all 
 the churches of these provinces.* The same principle 
 which thus produced an exact conformity among all the 
 churches of the same nation, became the ground of enforc- 
 ing it, at length, on all the churches of the empire. The 
 first change was in the boundary line of a church, which 
 was made political instead of ecclesiastical. Men's minds 
 being familiarized to this, and churches being considered 
 as national bodies, it was no very revolting step which was 
 taken by the Romish church, when it made itself the me- 
 tropolitan of national churches ; and gradually claimed that 
 conformity to its decrees, and that obedience to its laws, 
 which the metropolitan church of every nation had ac- 
 quired a right to expect from all churches within the polit- 
 ical pale of its jurisdiction. It was this miscalled Christian 
 unity which the reformation violated ; and it is against 
 
 * " When churches became subject to one political head, 
 and national churches arose from that distinction, then it 
 was thought convenient by all the Bishops of such a nation, 
 to unite more closely in rituals and circumstantials of di- 
 vine worship, as well as faith and substantials." Bing- 
 ham's Ecc. Antiq., book xvi. ch. i. sec. 13. 
 
 13* 
 
150 
 
 APPENDIX. 
 
 church. At a time when Christianity was not estab- 
 lished, but was nevertheless spreading, many indi- 
 
 such a universal catholic church, that all Protestants are 
 accused of being guilty of heresy and schism."* 
 
 The creed in use in the Eastern church, was very dif- 
 ferent from the Apostles' Creed. t So is there the greatest 
 variety in the form of Renunciation, where we might most 
 expect exact uniformity. The reader may see in Clarkson 
 on Liturgies, pp. 105, 106, 107, more than twenty varia- 
 tions in this form of words as already referred to. 
 
 " And thus we find [this writer adds],t not only those of 
 the Greek and Latin churches differing, or such as lived at 
 a greater distance, and in the parts of the empire remotest 
 one from another, but those of the same country and the 
 same church, where, if any where, uniformity is to be 
 looked for ; we may observe it in TertuUian, Cyprian, Op- 
 tatus, and Augustine. 
 
 " Nor do several persons only differ herein among them- 
 selves, but we may see in divers instances, one and the 
 same person express this usage variously ; whereas, he that 
 is not circumscribed by others, nor will be imposed on by 
 the imperious, is constant to himself many times, and va- 
 ries not in the use of as many, or more words than this 
 form consisted of; and so it is represented by Cyprian, 
 Chrysostom, Jerome, Augustine, Ambrose, and Origen. 
 
 * See Hinds' History of the Rise of Christianity, vol. ii. 
 pp. 253-255. 
 
 t See Apost. Const., b- vii. ch. 42. 
 
 X See pp. 108, 109. *^'- = 
 
APPENDIX. 151 
 
 viduals would be frequently baptized, who had 
 been educated in the principles and practices of hea- 
 
 " Now, if in so short a sentence as this, and that univer- 
 sally used in some terms or other, with a general harmony 
 as to the sense, and wherein also there is nothing of prayer, 
 and so none of that reason which there is for freedom in 
 praying, they were not limited, nor did tie themselves to a 
 set of words, who can believe they were, or would have 
 suffered themselves to be confined to an unvariable form of 
 words in praying at baptism 1 
 
 " And that there were none limited to any forms of 
 prayer, is made evident, more directly by that of Basil, 
 where, mentioning the several prayers used in baptizing, 
 he declares there were none of them to be found in writing." 
 
 As it is of importance that this point should be well un- 
 derstood, we will adduce the further testimony of Bishop 
 Burnet. 
 
 " These words of his do import a standard, or fixed for- 
 mulary, by which all doctrines were to be examined. 
 Some have inferred from them, that the apostles delivered 
 that creed which goes under their name, every where in 
 the same form of words. But there is great reason to 
 doubt of this, since the first apologists of Christianity, when 
 they deliver a short abstract of the Christian faith to all, 
 vary from one another, both as to the order, and as to the 
 words themselves ; which they would not have done, if the 
 churches had all received one settled form from the apos- 
 tles. They would all have used the same words, and nei- 
 ther more nor less. 
 
 " In the first ages, in which the bishops or clergy of the 
 
152 APPENDIX. 
 
 thenism. Of course, baptism was to such the 
 seal of their initiation into the faith of Christ. 
 
 several churches could not meet together in Synods to ex- 
 amine the doctrine of the new bishop, the method upon 
 which the circumstances of those ages put them, was this : 
 the new bishop sent round him, and chiefly to the bishops 
 of the more eminent sees, the profession of his faith, ac- 
 cording to the form that was fixed in his church ; and 
 when the neighboring bishops were satisfied in this, they 
 held communion with him, and not only owned him for a 
 bishop, but maintained such a commerce with him as the 
 state of that time did adrnit of 
 
 " But as some heresies sprung up, there were enlarge- 
 ments made in several churches for the condemning of 
 those, and for excluding such as held them, from their 
 communion. The council of Nice examined many of 
 those creeds, and out of them they put their creed in a 
 fuller form. The addition made by the council of Con- 
 stantinople, was put into the creeds of some particular 
 churches, several years before that council met. So that, 
 though it received its authority from that council, yet they 
 rather confirmed an article which they found in the creeds 
 of some churches, than made a new one." 
 
 In rejecting the claim of what is called the Apostles' 
 Creed, to any such origin as the name imports, he further 
 adds : " None of the first writers agree in delivering their 
 faith in a certain form of words ; every one of them gives 
 an abstract of his faith, in words that differ, both from one 
 another, and from this form. From thence it is clear, that 
 there was no common form delivered to all the churches." 
 
APPENDIX. 153 
 
 That they might be prepared for this open renunci- 
 ation of idolatry, and this solemn profession of 
 Christianity, they were, for some months previous 
 under preparatory instruction, during which time 
 they were called catechumenoi, in the Greek church, 
 and competentes in the Latin church ; the former im- 
 plying by its derivation, that they were " instructed 
 by catechists," the latter, that they were seeking to- 
 gether the honor of being initiated into Christianity. 
 When they had been thus sufficiently instructed, 
 and had given satisfactory evidence of their fitness, 
 they were brought before the congregation where, 
 previous to their baptism, (if not already baptized,) 
 three things were required of them. 
 
 1st. A separation from, or renunciation of, the 
 Devil. 
 
 2nd. A covenant of obedience, or the giving 
 themselves up to the government of Christ. 
 
 3d. A profession of faith. 
 
 By the first, in a form of words prepared for them 
 they renounced the Devil, his works, his worship, 
 and all his pomp. By the second, they promised 
 to live in obedience to the laws of Christ ; and by 
 the third, they declared their faith in the fundamen- 
 tal articles of Christian doctrine, as embraced in that 
 
 Of the Apostles' Creed he further says, " Ruffia was the 
 first that published it (in the 4th century), it is true he 
 published it as the creed of the church of Aquileia." 
 
154 APPENDIX. 
 
 particular form of creed which was in use in each 
 separate church. Every church required the cate- 
 chumen to repeat its own creed, which was thus a 
 public declaration that his faith was the same with 
 that of the church into which he was to be re- 
 ceived.' Irena^us, who lived in the second century, 
 and w^ho was acquainted with a Presbyter who had 
 conversed with the immediate successors of the 
 apostles, mentions, that at baptism, the minister 
 made an exhortation, and proposed a form of confes- 
 sion to the person to be initiated.'^ Justin Martyr, 
 who lived still earlier, and who describes the cere- 
 monies of baptism, says it was only administered to 
 those who, to their confession of faith, added also a 
 promise or word, that they would hve according to 
 the rules of Christianity^ — they must, says he, both 
 profess to believe the truth of those things which 
 they had been taught, and also promise to live an- 
 swerably to their knowledge.'' The same thing is 
 certified by TertuUian, who lived in the second cen- 
 tury, and by the author of the Apostolic Constitu- 
 tutions.^ Rufinus (A. D. 397) relates that in his 
 days, " the ancient custom was retained at Rome, 
 
 ^ See Hill's Lectures, vol. ill. p. 254. 
 ' Lardner, vol. viii. pp. 435,6 ; and Bingham, vol. iii. 
 p. 217. 
 
 ^ See Bingham, vol. iii. p. 22G. " Do. p. 229. 
 = Do. p. 24. 
 
APPENDIX. 155 
 
 for persons to be baptized publicly to recite the 
 creed:"' and Salvian, who lived about the same 
 time, says, that at baptism, " Christians professed 
 their faith in God, the Father Almighty, and in Jesus 
 Christ his Son." In all the accounts we have of 
 baptism in ancient writers, " says Bingham, " there 
 is express mention of this profession, and of its ac- 
 cordance with apostolic practice."^ Some, in the 
 days of Augustine (A. D. 395), pleaded hard to be 
 exempted from the vow, although they willingly 
 made the renunciation and profession, against whom 
 that father wrote his work " Of Faith and Works."^ 
 Others wished to shorten the form of profession, but 
 none questioned its Scriptural propriety.* This 
 profession was made very solemnly ; in some cases 
 being repeated three times with the hands and eyes 
 lifted to Heaven, and even audiblig; so as to be heard 
 by those present. It was also, at first, made in 
 public before many witnesses, which was a circum- 
 stance grounded; as was believed, upon apostolical 
 practice, and rarely dispensed with.^ 
 
 "It was usual at Rome," St. Augustine tells us, 
 " to make this confession publicly in the church, in 
 some eminent place appointed for the purpose, that 
 
 ' King on the Creed, p. 30. 
 
 2 Bingham, vol. iii. p. 221. ^ Do. 224. 
 
 * Bingham, vol. iii. p. 228. 
 
 * See Neander on, in the 4th century in the Biblical 
 Repertory for 1832, pp. 21, 221. 
 
156 APPENDIX. 
 
 ihey may be seen and heard by all the congrega 
 tion. But sometimes, to favor the modesty of some 
 very bashful persons, who could not speak without 
 trembling in such an awful assembly, the presbyters 
 received their confession in private : and this they 
 ottered to Victorinus, a famous rhetorician, upon his 
 conversion ; but he chose rather to make his con- 
 fession in public, saying there was no salvation in 
 rhetoric, and yet he had always taught that in pub- 
 lic, and, therefore, it would not become him to be 
 afraid of making a public confession of God's word 
 before the meek flock of Christ, who had never been 
 afraid to repeat his own words in the schools of the 
 heathen, who, in comparison of Christians, were on- 
 ly to be reputed madmen.'" 
 
 That this order was not peculiar to the Western 
 churches, but was also found in the Eastern church- 
 es, will appear from the Apostolical Constitutions, 
 which is a collection of the usages of that church, 
 compiled probably in the fourth or fifth century. 
 The person to be baptized, is to be " catechised in 
 the word of piety, and instructed in the knowledge 
 of God ;" and he is also '' to learn^how to renounce the 
 Devil, and the joining himself to Christ," and being 
 thus prepared, he declared his renunciation in these 
 words : 
 
 "I renounce Satan and his works, and his pomps. 
 
 ^ Bingham, vol. iii. p. 231. 
 
APPENDIX. 157 
 
 and his worships, and his angels, and his inventions, 
 and all things that are under him. And after this 
 renunciation, let him in his association say, I associ- 
 ate myself to Christ, and believe, and am baptized 
 into one unbegotten being, the only true God, Al- 
 mighty, the Father of Christ, the Creator and Ma- 
 ker of all things, from whom are all things; and in- 
 to the Lord Jesus Christ, his only begotten Son, the 
 first born of the whole creation, who, before the 
 ages was begotten, by the good pleasure of the Fa- 
 ther, by whom all things were made, both those in 
 heaven, and those on earth, visible and invisible, 
 who in the last days descended from heaven, and 
 took flesh, and was born of the holy Virgin Mary, 
 and did converse holily, according to the laws of his 
 God and Father, and was crucified under Pontius 
 Pilate, and died for us, and rose again from the 
 dead after his passion the third day, and ascended 
 into the heavens, and sitteth at the right hand of 
 the Father, and again is to come at the end of the 
 world with glory, to judge the quick and the dead, 
 of whose kingdom there shall be no end. And I am 
 baptized into the Holy Ghost, that is, the comforter, 
 who brought in all the saints from the beginning of 
 the world, but was afterwards sent to the apostles 
 by the Father, according to the promise of our Sav- 
 iour and Lord Jesus Christ ; and after the apostles, 
 to all those that believe in the Holy Catholic church. 
 Into the resurrection of the flesh, and into the remie- 
 
 14 
 
 :^'-f 
 
15S APPENDIX. 
 
 sion of sins, and into the kingdom of heaven, and in 
 to the life of the world to come.'" 
 
 When this form was, to any extent, first discon- 
 tinued in tlie church, we are notable precisely to 
 state. When it was left off, says Bishop Andrews, 
 the church soon became darkened and overspread 
 with ignorance. '^ That it was substantially, and 
 in some form adopted by the reformers, he affirms. 
 Erasmus thought it very important, that baptized 
 children should have the meaning and importance 
 of baptism, and the profession made in it, explain- 
 ed to them — and that if, after being catechetically 
 prepared, they ratified this profession, they should 
 be considered as members of the Catholic church.^ 
 
 A confession of faith, which was an enlargement 
 of the apostles' creed, was early adopted in the 
 English congregation at Geneva, and received and 
 approved by the Church of Scotland, in the begin- 
 ning of the reformation.'' 
 
 Calvin's views on this subject, may be seen from 
 the following quotation from his Institutes: — 
 
 "It was an ancient custom in the church, for the 
 
 * Constitutions of the Holy Apostles, B. vii. sect. 41. 
 ' See on the Decalogue, pp. 7, 8, fol. 
 
 2 Dupin, 16th cent. p. 36. 
 
 * This beautiful fomi may be seen in Irving's Confes- 
 sions of Faith of the Church of Scotland, pp. 125-133, and 
 in Dunlop's Confessions of Faith. 
 
APPENDIX. 159 
 
 children of Christians, alter they were come lo the 
 years ofdiscretion, to be presented to the Bishop, in 
 order to fulfil that duty which w^as required of 
 adults who offered themselves to baptism. For 
 such persons were placed among the catechumens, 
 till being duly instructed in the mysteries of Chris 
 tianity, they were enabled to make a confession of 
 their faith before the Bishop and all the people. — 
 Therefore, they who had been baptized in their in- 
 fancy, because they had not then made such a con- 
 fession of faith before the church, at the close o! 
 childhood, or the commencement of adolescence, 
 were again presented by their parents, and were 
 examined by the Bishop, according to the form of 
 the catechism which w'as then in common use. 
 
 " I sincerely wish that we retained this custom, 
 which I have stated was practised among the an- 
 cients, before this abortive image of a sacrament, 
 (that is, confirmation,) made its appearance. For 
 it was not such a confirmation as the Romanists 
 pretend, which cannot be mentioned without injury 
 to baptism, but a catechetical exercise, in wdiich 
 children or youths used to deliver an account of 
 their faith, in the presence of the church. Now, it 
 would be the best mode of catechetical instruc- 
 tion, if a formulary were written for this purpose, 
 containing and stating in a familiar manner, all the 
 articles of our religion in which the church of the 
 faithful ought to agree, without any controversy; 
 
160 APPENDIX. 
 
 a boy of ten years of age might present himself to 
 make a confession of his faith ; he might be ques- 
 tioned on all the articles, and give suitable answers : 
 if he were ignorant of any, or did not fully under- 
 stand them, he should be taught. Thus the church 
 would U'itness his profession of the only true and 
 pure faith, in which all the people of the faithful 
 unanimously worship the one God. If this disci- 
 pline were observed in the present day, it would 
 certainly sharpen the inactivity of some parents, 
 who carelessly neglect the instruction of their chil- 
 dren, as a thing in which they have no concern, but 
 which, in that case, they could not omit without 
 public disgrace : there would be more harmony of 
 faith among Christian people, nor would many be- 
 tray such great ignorance and want of information: 
 some would not be easily carried away with novel 
 and strange tenets : in short, all would have a reg- 
 ular acquaintance with Christian doctrine.'" 
 
 In the directory of church government anciently 
 contended for, and, as far as the times would per- 
 mit, practised by the first Nonconformists in the 
 days of Glueen Elizabeth, and which was drawn 
 up by the famous and learned Thomas Cartwright, 
 it is enjoined — 
 
 "Let them which before have not been received 
 to the Lord's table, when they first desire to come lo 
 
 * Calvin's Instit., B. iv. ch. xix. vol. ii. pp. 53.5-542. 
 
APPENDIX. IGl 
 
 it, give their names to the minister seven days before 
 the communion, that if there be any cause of hin- 
 derance, there may be stay made betime, but il'ihere 
 be no such thing, let them proceed (where need 
 may be) to the examination of their faith, before 
 the communion. Let them only be admitted to the 
 communion, that have made confession of their faith.. 
 and submitted themselves to the discipline ; unless 
 they shall bring letters testimonial of good credit 
 from some otfcer place, or shall approve themselves 
 by some other sufficient testimony."^ 
 
 During the discussions of the Westminster As- 
 sembly of Divines, we are informed that, in the re- 
 port of the committee concerning baptism, it was 
 debated, " whether the parent, at the baptizing of 
 his child, is lo answer any question or make any pro- 
 fession of his faith and stipulation, on behalf of the 
 child." " The Scots," says Lightfoot, in his Jour- 
 nal, " did urge it mightily, because of the use of it 
 in all the reformed churches?'^ 
 
 In the directory of worship, drawn up by that 
 assembly, and still retained by the Presbyterian 
 church in this country, it is declared : 
 
 " Those who are to be admitted to sealing ordi- 
 nances, shall be examined as to their knowledge and 
 piety. 
 
 ^ See Neal's Puritans, vol. v. app. p. 13. 
 ^ See Lightfoot's Works, vol. iii. p. 315. 
 
 14* 
 
162 APPENDIX. 
 
 " When unbaptized persons apply for admission 
 into the church, they shall, in ordinary cases, after 
 giving satisfaction with respect to their knowledge 
 and piety, make a public profession of their 
 
 FAITH IN THE PRESENCE OF THE CONGREGATION ; 
 
 and thereupon be baptized.'" 
 
 That such forms of covenanting were in use 
 among the Puritans, may appear from the confes- 
 sion of faith, drawn up and publicly signed by ail 
 those who, in 1629, arrived at Salem, in New Eng- 
 land, and laid the foundation of the church of Christ 
 in this country. 
 
 Baxter, in his Reformed Liturgy, which was pre- 
 sented before the Westminster Assembly for ac- 
 ceptance, there enjoins, that no individual "shall be 
 admitted by the minister to the sacrament of the 
 Lord's supper, until they have, at years of discre- 
 tion, understood the meaning of their baptismal 
 covenant, and witk their own mouths^ and their own 
 consent^ openly before the church ratified and 
 coNFiHMED, AND ALSO promised, that by the grace 
 of God, they will evermore endeavor themselves 
 faithfully to observe and keep such things as by 
 their mouth and confession they have assented to^^ 
 He adds, '• If the person be able and willing, let 
 
 * See Directory for Worship, ch. ix. sec. 3 and 4, on 
 which see some observations at the end of the Discourse. 
 ' Baxter's Works, vol. xv. p. 493. 
 
 :#. _.fc."* 
 
APPENDIX. 163 
 
 him, before the congregation, give the aforesaid 
 account at large, of his knowledge, faith, and obe- 
 dience ; but if unable to do so, let him publicly 
 assent to what has been privately given to the 
 minister."^ 
 
 It is shown by many and undeniable proofs, in 
 Mr. Wilson's Historical Inquiry into the principles, 
 opinions, and usages of the English Presbyterians, 
 from the restoration of Charles II, that they uni- 
 formly required a public profession of faith from 
 all who were admitted to the church, as they did 
 from all who were ordained, until somewhere about 
 the latter end of the 18th century, when error had 
 greatly increased. This practice they believed to 
 be conformable to primitive and apostolic usage. 
 He makes the follow^ing quotation, as illustrative 
 of their views : 
 
 " But as to the use of public professions of faith, 
 to satisfy the church for the admittance of members, 
 or to satisfy other churches to hold communion 
 with any particular church, a form of words, which 
 is neither obscure by too much conciseness, nor te- 
 dious or tautological by a needless multiplication of 
 
 ' In the conference towards a compromise, in the reign 
 of Charles I., Mr. Baxter proposed, among other things, 
 " that the baptismal covenant might be explicitly owned 
 by all who come to the sacrament." Neal's Puritans, vol. 
 iv. p. 685. 
 
 .;/!c.'5^>:r^r?:J^^' i 
 
164 APPENDIX. 
 
 words, 1 take to be the fittest. To which ends, and 
 because the ancient churches had once a happy- 
 union on those terms, I think that this is all that 
 should be required of any church or member (or- 
 dinarily) to be professed : — 
 
 " In general, I do believe all that is contained in 
 the sacred canonical Scriptures, and particularly, I 
 believe all explicitly contained in the ancient creed ; 
 and I desire all that is contained in the Lord's 
 prayer, and I resolve upon obedience to the ten 
 commandments, and whatever else I can learn of 
 the will of God." ^ 
 
 After the restoration, in a paper of proposals, ad- 
 dressed by the Presbyterian clergy to his majesty, 
 one request was, that '• a personal public owning 
 of the baptismal covenant, might precede an admis- 
 sion to the Lord's table."^ That such a practice 
 was not uncommon to our nonconformist forefathers, 
 will further appear from a form of public covenant- 
 ing, adopted by the Rev. Matthew Mead and his 
 church, in 1679.^ 
 
 In the work of the Rev. John Willison, on '• The 
 Church's Danger, and Minister's Duty," he urges 
 upon ministers the necessity of carefully instructing 
 the people. After giving a series of questions, on 
 
 » See page 178. 
 
 ^ From Calmy's Life of Baxter, pp. 139-141, quoted in 
 Wilson's Hist. Inq. p. 22. 
 ' See in his Sermons, p. 19. 
 
APPENDIX. 165 
 
 which they are to be examined, he adds, " Thus let 
 the ministers take pains to instruct young- folks in 
 the nature and articles of the covenant of grace, 
 and to have them engaged with some solemnity, to 
 own and adhere to them, at their first admission to 
 the Lord's supper; and let them, with solemn and 
 fervent prayer, recommend and give up those 
 young communicants unto the Lord. Such a 
 course hath been found, by experience, very much 
 to contribute to the welfare and prosperity of this 
 church.''^ 
 
 This custom was also preserved in the French 
 Reformed churches. In the preface to the Liturgy, 
 established by the churches in the principahty of 
 Neufchatel and Valengin, we are informed that, 
 "during these two weeks immediately preceding 
 the communion, general catechetical instruction is 
 given on every Tuesday, Wednesday, and Friday, 
 after twelve o'clock ; and on these catechisms, the 
 catechumens who present themselves to be received 
 for the confirmation of the baptismal vow, and for 
 the participation of the eucharist, are pubh'cly ex- 
 amined. On the Saturday evenings before the cel- 
 ebration of the Lord's supper, there is a sermon of 
 preparation, with prayers. The same course is ob- 
 served on the use of the public fast days."^ 
 
 ' See Works, vol. i. p. 218. 
 
 2 See the Liturgy of the Fr. Prot. Ch.,p. 17, Charles- 
 ton, 1836. 
 
 .tiMflVlMBKjL. 
 
166 APPENDIX. 
 
 In ilje '• Discipline of the Reformed Churches of 
 France," chap. xiv. canon i, it is expressly enjoin- 
 ed, that ''no person shall be received into commun- 
 ion in the church, till such time as he have first 
 PUBLICLY renounced all the superstitions and idola- 
 tries of the Romish church, and in particular the 
 mass.'" This puis it beyond controversy, that in 
 these churches, some such form as is now advocated 
 was in use. 
 
 It was also required, that no person should be 
 allowed to present children in baptism, until they 
 " shall have communicated at the Lord's table," or 
 if not, "they shall protest seriously, that they will 
 do it, and in order to do it that they will suffer 
 themselves duly to be catechized."^ 
 
 That this practice of the Reformed churches is 
 still preserved in them, will appear from the follow- 
 ing quotation from the Tour of the Rev. Theodore 
 Fleidner, in Holland and England. In reference to 
 the churches of Holland, in which there has been a 
 sad corruption of doctrine, as it relates to the mat- 
 ter on hand; he says, '• The confirmation, or decla- 
 ration of profession of the faith, takes place without 
 any pomp whatever, in the house of the pastor, and 
 in presence of one or two elders. According to a 
 synodical ordinance of IS 16, all persons privately 
 
 * See Quick's Synods of France, vol. i. p. 54, fol. 
 ^ Sep do. p. Q&. 
 
APPENDIX. 167 
 
 confirmed, must at least, in open presence of the con- 
 gregaticn, be established in their confirmation, by 
 replying to the fulloicing questions proposed to them 
 by the minister, after the sermon : 
 
 I. If they beheve from the heart, the doctrine 
 they have owned. 
 
 II. If they have also received, by Goil's grace, 
 to abide in this doctrine, to forsake sin, and to hve 
 a Christian hfe. 
 
 III. If they submit themselves to the superintend- 
 ence of the church, and in case of committing a 
 fault, to its discipline."^ 
 
 Were it necessary we might greatly enlarge 
 these proofs, but will only briefly add references 
 to others which have occurred to us in our reading. 
 Howe is very express in his testimony in favor 
 of such a form.^ In the time of the Commonwealth, 
 the Congregationalists made an explicit covenant 
 essential to the being of any church. This the 
 Presbyterians denied. They alleged, therefore, that 
 an implicit covenant w^as sufficient, but allowed 
 that the other was not wrong and might be employ- 
 ed. An explicit covenant was accordingly agreed 
 upon by six Synods and approved by the author 
 from whom I quote. ^ This is the true ground of 
 
 » See the Edinb. Presb. Rev. 1835, p. 264. 
 
 * See Rogers's Life of, p. 75. 
 
 * Separation Examined, etc., by Rev. G. Firmin, Min. 
 
J 68 APPENDIX. 
 
 difference between the Congregationalists and 
 Presbyterians. The former made sach a covenant 
 essential to the being of a church ; the latter "pru- 
 dential, for the better order and expediency of the 
 service of God," as it is stated in " A Review of the 
 Survey of Church Discipline," by Mr. Hooker.' 
 
 As baptized persons, when they claim the privi- 
 leges of the church, are bound to show that they 
 are as fit to partake of the sacrament as they were 
 of baptism, therefore should they as publicly show 
 forth this fitness : so argues Gillespie.^ Rutherford 
 in his " Due Right of Presbyteries," argues the 
 question at length, and allows that such a cove- 
 nant is implied, that an explicit covenant is allow- 
 able, and that it is sometimes formally made, but 
 that it is not essential to the constitution of a 
 church. He thinks that all who have been hereti- 
 cal, infidel, or openly sinful, ought to be required 
 publicly to make confession of their faith, even 
 though they had been baptized, and this he gives as 
 the opinion of all the reformed churches.^ 
 
 In the Laws of the Church of Geneva, made in ac- 
 
 of the church in Shalford, in Essex. Lond. 1652. 4to. 
 With a Dedication to the London Ministers. See p. 82. 
 
 ^ By D. C. London 165L 4to. See pp. 124 and 97— 
 106, 108— 11, etc. 
 
 ^ Aaron's Rod Blossoming, p. 482, etc. 
 
 3 Lond. 1644. 4to. pp. 84, 85, 86, 88, 91, 99, 122, 123, 
 125, 126. 
 
APPENDIX. 169 
 
 cordance with Calvin's views, it is provided that 
 the child before admission to the communion '-shall 
 make a confession of his Christianity in presence of 
 the church.'" 
 
 Willison, in his Sacramental Catechism, says, as 
 to the practice in Scotland : " And accordingly I 
 have known ministers after much pains taken with 
 young candidates in private, they have called these 
 young communicants together in a public manner, 
 catechising them, and opening up the nature of the 
 gospel covenant, and with some solemnity asking 
 each of them their consent thereunto, &c. Unto all 
 which they joined suitable directions and encourage- 
 ments, concluding by giving up and recommending 
 these young persons to God in solemn and fervent 
 prayer, which method I have known accompanied 
 with great tenderness and many tears .... yea, and 
 very moving impressions upon the whole audience. 
 And I doubt not but such seasons have been to 
 some the time of their espousal to the Lord Jesus 
 Christ, which they are to remember with thankful- 
 ness and praise." 
 
 We might add still further testimonies, but for- 
 bear. 
 
 Having thus clearly established the fact, that 
 forms of public profession of faith were sanctioned 
 by the Reformers, and especially by our Presbyte- 
 
 » Lond. 1643, p. 6. 
 15 
 
170 APPENDIX. 
 
 rian rorefathers, in Scotland, in England, and 
 elsewhere, we shall proceed to show that this prac- 
 tice was no less common among the Independents. 
 
 In a work written by the Rev. Matthias Maurice, 
 who was born in South Wales, A. D. 1684, entitled 
 " Social Religion Exemplified," and reprinted, with 
 notes, by the Rev. Edward Williams, D. D., the 
 author gives a delineation, in a dialogue form, of 
 what he believed to be the truly Scriptural and 
 Apostolic order of the Church of Christ. Tn de- 
 scribing the services of a communion Sabbath, he 
 thus speaks, p. 59 : 
 
 " It was agreed that Yefan should go before them 
 in the work of the day : he then stood up and read, 
 with an audible voice, the confession of faith, which 
 contained the principal heads of divinity; — much 
 to the same purpose with what we call ihe Assem- 
 bhfs and the Savoy confessions. 
 
 Neophytus. Than the doctrine we call Calvin- 
 ism is, I see, a great deal older than Calvin, 
 
 Epenetcs. Aye, to be sure ; for he took it out 
 of the Bible, and so did these. But Yefan, having 
 read it distinctly through, said to the people — If 
 tlius you believe with the heart, and if thus you 
 are ready at all times to confess with the mouth, 
 stand up and signify it by lifting up the hand : 
 which they unanimously did. 
 
 Then Yefan read the covenant^ the people all 
 sitting, and told them, that this was the holy en- 
 
APPENDIX. 171 
 
 gagement ihey were now going to enter into before 
 the Lord ; and having read it to them, he said he 
 would now read it for them and himself, and desired 
 they would all stand up, with their right hand lift- 
 ed up towards heaven ; and, at the conclusion, they 
 all said, amen. And Yefan, the company being 
 seated, said — '• But Christ, as a son over his own 
 house, whose house are we if we hold fast the confi- 
 dence, and the rejoicing of the hope, firm unto the 
 end ; the house of God, the church of the living 
 God; no more strangers and foreigners, but fellow 
 citizens with the saints, and of the household of 
 God ; and are built upon the foundation of the 
 apostles and prophets, Jesus Christ himself being 
 the chief corner stone; in whom all the building, 
 fitly framed together, groweth up an holy temple in 
 the Lord, in whom we also are built together, for 
 an habitation of God through the Spirit." 
 
 Neophytus. Well, great was such a day's 
 work ; but you will oblige me with, at least, an ab- 
 stract of the covenant ? 
 
 Epenetus. It ran thus : " We, poor sinners, 
 having destroyed ourselves — yet, being brought 
 through grace and everlasting love, to look unto 
 him on wdiom our help is laid — under a sense of 
 exceeding sinfulness, repent and mourn before the 
 Lord ; and do here o])enly, and without reserve, re- 
 sign ourselves and ours up wdiolly unto Christ, the 
 complete Saviour of sinners, in church fellowship 
 
172 APPENDIX, 
 
 and communion — resolving and promising in his 
 strength, to beUeve his 'promises^ live by faith on 
 him, obey his precepts^ hearken to the voice of his 
 providence^ serve him and each other according to 
 all the laws, statutes, and ordinances of his house — 
 taking the written word for our rule, aiming in all 
 at the glory of God our Saviour, our prophet, priest, 
 and king — each other's edification, the increase of 
 Christ's kingdom, and the good of all mankind, 
 under the special direction and by the assistance 
 of the Spirit of the Lord." 
 
 " Thus, you have a plain account of the first 
 church at the Caerludd, matter and form. First, 
 they were converted by grace^ and so fitted for a 
 spiritual house ; and then, under this holy engage- 
 ment they associated together, and \)ecdiT[\e formally 
 a church of Christ." 
 
 The account given of the church of Northamp- 
 ton, will be found to describe equally, the custom 
 in the New England churches generally, at the 
 time of Edwards. " When a person desired to join 
 the church, he visited his minister, declaring how 
 the Lord had been pleased to work his conversion ; 
 if the minister found the smallest ground of hope, 
 he propounded him to the churchy after which, some 
 of the brethren, with the minister, examined him 
 again, and reported their opinion to the church. 
 After this, all the congregation had public notice of 
 his design, and he publicly declared to them the 
 
APPENDIX. 173 
 
 manner of his conversion. All this was done to 
 prevent the polluting of the ordinance, by such 
 as walk scandalously, and to prevent men and 
 women from eating their own condemnation." It 
 was formerly '• the general custom of Independent 
 churches, to require from candidates for admission, 
 besides a confession of faith, a statement of reli- 
 gious experience, either orally delivered, or com- 
 mitted to writing.'" 
 
 Dr. Owen seems to have thought some such 
 form both scriptural and proper. Thus, after enu- 
 merating the qualifications requested for admission 
 to the church, he says, " It is required, that these 
 things be testified by them unto the church, with 
 the acknowledgment of the work of God's grace 
 towards them, and their resolution, through the 
 power of the same grace, to cleave unto the Lord 
 Jesus Christ with full purpose of heart, and to live 
 in all holy obedience unto him."^ This practice is, 
 at this time, in some form, generally followed by 
 Congregational churches, both in this country and in 
 Europe. 
 
 We are thus prepared for our third proposition, 
 which is this: that such a public profession is, in 
 some form, retained in every church. It is so uni- 
 versally, in the baptism of infants ; for in this case, 
 
 ^ Wilson's Hist. Inq. p. 28. 
 2 See Works, vol. xix. p. 563. 
 15* 
 
174 APPENDIX. 
 
 the parents make a public profession in the name 
 and on behalf of their children. And confirma- 
 tion in the Episcopal church is nothing more than a 
 corruption of this primitive form of public profession 
 of religion. 
 
 In the Methodist churches, every individual, be- 
 fore admission to the sacrament, is expected to 
 give a public statement, before the members of 
 the church, of his Christian views and experience. 
 This is also, in some form, the practice of the Bap- 
 tist churches. 
 
 If, therefore, some form of public admission to the 
 church is not adopted by Presbyterians, it must be 
 acknowledged that, in this respect, they would 
 stand alone. They would be found to differ, not 
 only from all other evangelical churches, but also 
 from themselves, if we are to be instructed in this 
 matter by our own directory, and the example of 
 former generations. The neglect or abandonment 
 of this scriptural practice in this country, because in 
 the exact form herein recommended it is not pur- 
 sued, at least generally, in Scotland or in Ireland, 
 is altogether inexcusable. For it is common in 
 both those countries, for the candida'es for admis- 
 sion to the participation of the Lord's supper to be, 
 for some time previous to the communion Sabbath, 
 publicly catechized in the church, and thus thor- 
 oughly prepared for the solemn duty before them. 
 During this catechetical examination, full opportu- 
 
APPENDIX. 175 
 
 nity is given to ascenain the qualification of the 
 several candidates, and their ability worthily to eat 
 and drink at the Lord's table, and to discern the 
 Lord's body; and to keep back from that sacred 
 feast, any who give evidence of ignorance, or un- 
 worthiness. In this way, also, are they generally 
 made known to the people, and formally and sol- 
 emnly introduced to the communion, while they are 
 more particularly examined and received by the 
 church session. In some churches, still further 
 means are taken for securing the important ends 
 aimed at in this form of profession. Thus it was 
 formerly the practice in Scotland, --for the clergy- 
 man to examine the congregation, previous to every 
 communion, both to ascertain what improvement 
 they had made in knowledge, and as a means of 
 communicating instruction upon those subjects 
 where they v/ere most deficient, and required it 
 most."^ 
 
 In 1645, the Assembly ordained, "that in admin- 
 istration of the Lord's supper, congregations be 
 still tried and examined before the communion, 
 according to the by-gone practice of the King.'"' 
 " Something of the same kind continues to be done, 
 although probably nowhere in the same formal 
 manner as before."^ 
 
 * History of the Church of Scodand, vol. ii. p. 57. 
 
 ^ Acts of Assembly, p. 162. 
 
 3 Alexander Hill's Practice oftheCh. of Scotland, p. 12. 
 
176 
 
 APPENDIX. 
 
 In the year 1706, it was further enacted : "It is 
 recommended to the several ministers, to tal<e as 
 strict trial as can be, of such as the}'^ admit to the 
 Lord's supper, cspeciaUy before their jirst admis- 
 sion thereto — and that lliey diligently instruct them, 
 particularly as to the covenant of grace, and the 
 nature and end of ihat ordinance as a seal thcreofj 
 and charge upon their consciences the obligations 
 they lie under from their baptismal covenant and 
 seriously exhort them to renew the same." ' In 
 1648, it was provided, "that persons grossly ig- 
 norant be debarred from the communion; that for 
 the first and second time they be debarred, sup- 
 pressing their names ; for the fourth time, that 
 they he brought to pitbllc repentajice.'^ ^ The tes- 
 timony of Mr. Willison and others, has also been 
 already adduced. 
 
 Now, even were these regulations fully carried 
 into operation in this country, it would not ren- 
 der less valuable and instructive, the practice here 
 insisted on. But surely, it is preposterous to ob- 
 ject to this plan where those services are not at 
 all observed, and thus to introduce members to 
 the church of Christ, without any of that publici- 
 ty and strictness which is recognised as necessa- 
 ry in the forms, at least, of our own and all other 
 evangelical churches. 
 
 ' Acts of Assembly, p. 164. ^ See do. p. 258. 
 
APPENDIX. 177 
 
 It only remains, therefore, that we should brief- 
 ly show, that sQch a public profession and en- 
 gagement is reasonable and advantageous. We 
 believe it is so every way, and that it must be 
 so, we ma3^ safely conclude from the scriptural 
 authority on which it rests, and the universal adop- 
 tion of it by every Christian denomination. 
 
 This practice is reasonable, because it is a mea- 
 sure vv^hich reason w^ould at once dictate as proper, 
 in introducing to any public body, where a know- 
 ledge of the character and qualifications of candi- 
 dates is necessar}*, a new member. It is a measure 
 which, in some analogous form, is adopted by every 
 society, whether scientific or political. It gives 
 importance to the occasion, and dignity both to the 
 candidate and to the society of which he is lo be- 
 come a member. Besides, such a solemn and 
 imposing introduction has formed the threshold of 
 admittance into every species of august and impos- 
 ing mystery, connected with religion. And where 
 can it be more necessarj^, than when a man is to 
 take upon himself the holy name of Christian — 
 to profess himself to be the disciple of the Lord Jesus 
 Christ, and to be ready in the midst of a world of 
 enemies, to "glory only in His cross?" What 
 more suitable way could be devised of impressing 
 upon the mind, the nature of that high and holy 
 caUing which is thus assumed — the importance of 
 those doctrines which are thus professed, and the 
 
178 
 
 APPENDIX. 
 
 irrevocable uature of that covenant which is thus 
 contracted? What could more aflectingly draw 
 out the sympathy and love of Christians, one to- 
 ward another, and call forth their prayers and 
 awaken their interest on behalf of a new associate 
 in the trials and the joys of the Christian life? The 
 primitive church thought that by this form, and the 
 caution, deliberation, and publicity which it requir- 
 ed, men would be made most truly sensible of the 
 nature of the Christian religion, and of their great 
 obligations to continue steadfast in that faith and 
 obedience to Christ, which they had in this way so 
 solenmly avowed, not only before men. but in the 
 presence of God and the holy angels. To this 
 sacred form and pledge, would the early preachers 
 of the cross often appeal, that they might arouse 
 the slumbering conscience of the formal professor; 
 pointing him backwards to this voluntary consecra- 
 tion of himself to the Lord who bought him; and 
 forwards to that judgment bar, where, by his 
 words he would be justified, or, by his words, be 
 everlastingly condemned. Thus it w^as that Chry- 
 sostom, in his last discourse to the people of An- 
 tiochj expostulated with them, and entreated them 
 with tears, to live only to that God they had avouch- 
 ed to be theirs.^ By this, too, it was hoped the 
 church would be delivered, in some good mea- 
 surCj fi'om hypocrites and deceivers, and be also 
 
 * See Bingham, vol. iii. p 234. 
 
APPENDIX, 179 
 
 leagued together by this " oath of their holy war- 
 fare," (as it was called.) in inseparable amity and 
 unconquerable fidelity to their Lord and Master. 
 And shall we shrink back from the cross, in the 
 profession of that cross? Shall we refuse to give 
 a reason of the hope that is in us, to all men? 
 Shall we be less willing to bear public testimony 
 to the Lord who bought us, who redeemed us with 
 his precious blood, and in whom we rest our hopes 
 for salvation? Or is it less necessary now, while 
 infidelity and error abounds, to raise up a standard 
 in the midst of the people — to proclaim the great 
 doctrines of our salvation, and to hold forth the 
 lamp of light and of life ? Is there not something 
 beautiful, something most consonant to the solem- 
 nity of the occasion, and to the circumstances of all 
 present, when those who in time past have been 
 the servants of sin to obey it, who have neglected 
 and forgotten God, and provoked him to his utmost 
 wrath, having been reconciled to him by his Son, 
 come forward, and, as the Psalmist sings, in the 
 presence of the great congregation, take the cup of 
 salvation into their own hands, and pay their vows 
 unto the Lord ; renounce the world, the flesh, and 
 the devil ; take upon them the name of Christ's 
 disciples ; give themselves to him and his service ; 
 are welcomed in love and confidence by an affec- 
 tionate people, and thus lay deeply that foundation, 
 
180 APPENDIX. 
 
 upon which they can rest amid all the buffetings of 
 temptation and distress? Tliere is — every heart 
 responds to the declaration that there is — the most 
 unfeeling and obdurate spirit feels that there is — 
 something in all this which testifies, that of a truth, 
 it is not of man, but from God. 
 
 From the experience of thirteen years, during 
 which time he has employed this form in the ad- 
 mission of nearly four hundred persons to the 
 church, the writer can testify that the result, as far 
 as he has known, has never been injurious, and 
 always positively good. The testimony of the late 
 Dr. Waddell, to this point, is peculiarly strong, and 
 it is borne out by the concurrent experience of 
 many in all portions oi' our church. On the other 
 hand, many clergymen and elders have expressed 
 the opinion, that in the absence of such a form, 
 they have felt that there was a great deficiency in 
 the order of our church, and the irreparable loss 
 of one of the most powerful means of exercising 
 that religious influence which it is the duty of the 
 church to extend over its members, in every Scrip- 
 tural and proper manner. 
 
 That this practice involves publicity, and an 
 effort of great self-denial and devotion on the part 
 of all who unite themselves with the church, is, we 
 think, a chief argument in favor of it, and no valid 
 objection against it. For surely in this age of the 
 
.^^ APPENDIX. 181 
 
 church, when it is more reputable to be a consis- 
 tent member of a Christian church than to be un- 
 connected with it, it is altogether necessary, that 
 every barrier should be placed in the way of an in- 
 discriminate profession — and a touchstone of sin- 
 cerity provided, which in addition to a mere private 
 interview with the Church Session, may serve to 
 detect, or rather to repel, those who are not in truth 
 and sincerity what for carnal purposes they would 
 willingly profess themselves to be. That this has 
 been the actual and practical working of the sys- 
 tem, in our experience of its influence, we could 
 bring striking facts to prove ; while all objections 
 to it have as uniformly vanished, when the prepara- 
 tion of the heart for this great duty of consecration 
 to the Lord has been given from on high. 
 
 There is but one objection, as it appears to us, of 
 any real weight against this practice, and it is this: 
 that by it, creeds may be introduced into our 
 churches, contradictory in their doctrinal senti- 
 ments to the Confession of our Faith, and therefore 
 subversive of orthodoxy. We say this is the only 
 valid objection to this plan, for as to the variety of 
 these forms, this we have shown is accordant to 
 primitive usage, as founded upon Scriptural exam- 
 ples. But in answer to this objection, it may be 
 replied, that inasmuch as our Confession of Faith is 
 not designed to be made fully binding, in all its 
 declarations, upon the members, but only upon the 
 
 16 
 
1H2 APPENDIX 
 
 ministers and elders of the church/ if some such 
 public confessions are not employed, no public con- 
 fession of their individual faith will be given or re- 
 ceived by the members of the church. And fur- 
 ther it may be replied, that while the introduction 
 of such church creeds will require such a confes- 
 sion from every member of the church, their most 
 perfect orthodoxy and accordance, as far as they 
 extend to the Confession of our Faith, may be cer- 
 tainly secured, simply by each Presbytery doing 
 its duty to each church under its care. For if each 
 church is required, by each Presbytery, to submit 
 its form of public confession for its examination and 
 approval; or if each Presbytery would prepare a 
 formof public admission to be used in common by all 
 its churches; it is at once manifest that this practice, 
 instead of opening a door for error, might become 
 a bulwark of orthodoxy, and a defence of the faith 
 as it was once delivered to the saints. 
 
 It has indeed been further objected, that " such a 
 
 * That in holding this view of our Confession of Faith, 
 as being a bond of ministerial and official, and not of 
 Christian communion, I am presenting the views held by 
 Presbyterian^, I might clearly show. It is sufficient, at 
 present, to refer to Dr. Janeway's Discourse on " The Duty 
 of the Presbyterian Church," pp. 19, 32. President Hill's 
 View of the Church of Scotland, pp. 150-153. Carlile (of 
 the Scots' church, Dublin), on the Use and Abuse of Creeds 
 and Confessions, p. 25, etc. 
 
APPENDIX. 183 
 
 rite must be entirely null and void ; while he who 
 seeks for anew admission to the visible church, by 
 that very act renounces his former admission to it 
 in baptism — denies and tramples under foot the privi- 
 leges which, by the divine appointment, are con 
 nected with it ; and as he cannot be introduced 
 again into the church by the vain and impious cer- 
 emony by which men dare to supersede the effects 
 of baptism, he falls headlong from the church of 
 Christ."^ But this objection comes with a very ill 
 grace from those who, in addition to the initiatory 
 rite of baptism, hold also the necessity of the rite 
 of confirmation, to a proper admission to the full 
 participation of the ordinances of religion, This 
 rite is public — it embodies a public profession of 
 faith, and it implies the certain manifestation of a 
 fitness, on the part of its recipients, for the worthy 
 participation of all the benefits to be derived from 
 the observance of the Lord's Supper. 
 
 Now, in like manner, this public profession of 
 faith and covenant engagement, is regarded as 
 the voluntary ratification, by each individual who 
 makes it, of that covenant with God and his church, 
 made on his behalf in baptism. In this way, the 
 individual takes upon himself the vows made for 
 him by his parents, if he has been baptized in in- 
 fancy — recognizes their obligation and necessity — 
 
 * Palmer on the Church, vol. i. p. 411. 
 
184 APPENDIX. 
 
 makes profession of his personal belief in the great 
 doctrines of the Bible — expresses his determination 
 in the strength of divine grace from this time forth 
 to live as becometh a disciple of Christ and a mem- 
 ber of his church — and is thus received and ac- 
 knowledged as a member oi^ th^t. particular church 
 in which such a profession is made. 
 
 Such a form of introduction into the full enjoy- 
 ment of all the privileges and benefits of the church 
 of Christ, is therefore in no way opposed to, but 
 on the contrary confirmatory of the unquestionable 
 truth, that by their baptism, the right of the chil- 
 dren of such as are already members of the church, 
 to a membership in the same, is recognized and 
 sealed. In this way, such persons avouch their 
 claim to that privilege, avow their belief in those 
 principles which are necessary to its enjoyment, 
 and thus enter upon that inheritance to which they 
 were aforetime heirs, but for which they were as 
 yet unqualified. 
 
 That this exhibition of the scripturality and pro- 
 priety of such a form of public admission to the 
 church, may serve to remove prejudice against it, 
 and to open the way for its universal introduc- 
 tion into every church, is the desire and the prayer 
 of the author. 
 
 In the number of the Biblical Repertory, for 
 January, 1840, pp. 26-30, this practice is formal- 
 
APPENDIX. 185 
 
 ly objected to, but, as it appears to the author, on 
 insufficient grounds. 
 
 The principal objection made against it seems to 
 be, that it is a Congregational, and not a Presby- 
 terian custom, and in accordance with Congrega- 
 tional rather than Presbyterian principles.' 
 
 ^ It is declared by this reviewer, that this whole prac- 
 tice is novel to Presbyterians, and opposed to the genius of 
 Presbyterianism. If this be the fact, it is not a little sur- 
 prising, that one of the publications of the " Presbyterian 
 Board of Publication," should contain the following state- 
 ments, (see "A Guide to Communicants," etc., pp, 31, 
 32, 33.) 
 
 " In addition to what has now been stated, there is a 
 particular view of the ordinance of the supper, which de- 
 mands our most serious and deliberate consideration. It 
 ought to be viewed by us as a most solemn form of self-de- 
 dication to God, and as a renewal of our baptismal engage- 
 ment. In the ordinance of baptism, believing parents ded- 
 icate themselves and their infant offspring to God the Fa- 
 ther, Son, and Holy Ghost — they make a public profession 
 of their faith in the great doctrines of the gospel ; and they 
 engage to train up their children in the nurture and admo- 
 nition of the Lord. When children, thus devoted to God, 
 arrive at the years of discretion, and are capable of acting 
 in their own name, they a-e required voluntarily to take 
 on themselves the baptismal engagement — to make a pub- 
 lic profession of their faith, in their own persons — and to 
 dedicate themselves entirely to the service and glory of 
 
 16* 
 
186 APPENDIX. 
 
 Now suppose it is a Congregationalist practice, 
 if it has been found, as used by them, to do good, 
 and to serve many valuable purposes — and ii^ it is 
 not contrary to our principles, but rather a depart- 
 ure from pure Congregationalist principles, in fa- 
 vor of our own — and if those evils to which, in the 
 
 God. This is what has been termed by our older divines, 
 personal covenanting with God. Whatever objections some 
 may have to the mode of expression, the thing itself must 
 be acknowledged by all true Christians, to be reasonable 
 and scriptural. It is neither more nor less than an act of 
 public consecration to God ; and it implies a solemn pro- 
 mise and engagement that we will ' walk worthy of our 
 high calling,' and that in the strength of his grace, we will 
 study ' to adorn the doctrine of God our Saviour in all 
 things, by a conversation becoming the gospel.' On occa- 
 sions of this kind a few simple questions, such as the fol- 
 lowing, may be addressed by ministers to those of their 
 congregations who have become candidates for commun- 
 ion, and with regard to whose attainments and character 
 they have previously satisfied themselves." 
 
 Then follows a complete form for such a public intro- 
 duction to the church, (see pp. 33-36), similar to one 
 adopted by the Tenth Presbyterian Church, in Philadel- 
 phia. The author also possesses copies of several such 
 forms, and among others, that prepared by the Rev. Dr. 
 Plumer, for the Presbyterian church of Petersburgh, Va., 
 and by the Rev. John McDowell, D. D., for the use of the 
 Central Presbyterian Church, Philadelphia. 
 
 .# 
 
APPENDIX. 187 
 
 unprotected system of Congregationalism it might 
 lead, may be effectually guarded against by the 
 discipline of Presbyterianism — then surely it ought 
 to be joyfully admitted. 
 
 The following testimony to the working of this 
 plan among the Independents in England, is strong- 
 ly in favor of this reasoning : — 
 
 "Among the Independent denomination of the 
 United Kingdom of Britain, who require every one 
 desiring admission info their connexion to give a 
 confession of his faith in his own language, I 
 must say," testifies the Rev. James Carlile, of the 
 Scots' Presbyterian Church, in Dublin, '^ I never 
 met with one by \vhom the great fundamental doc- 
 trines, as laid down in the Westminster Confession 
 of Faith itself, were not preached in purity.'" 
 
 It is said by the Reviewer, (see p. 28,) " We are 
 Presbyterians; we hold it to be expedient and 
 agreeable to Scripture and the practice of the prim- 
 itive Christians, that the government of each church 
 should be conducted by a bench of elders," &c. 
 
 Now, on the same principles precisely, do we 
 claim for this practice, the character of genuine 
 Presbyterianism, because "it is expedient and 
 agreeable to Scripture and the practice of the prim- 
 itive Christians." 
 
 * See on the Use a nd Abuse of Creeds and Confessions, 
 p. 48. 
 
 a^ 
 
188 APPENDIX. 
 
 It is also argued, that our Directory requires 
 such a pubhc profession only from adult unbaptized 
 persons, and not from any others, and therefore, it 
 is concluded, such was never designed. 
 
 But a contrary conclusion forces itself upon our 
 mind, from the perusal of this chapter, (see chap. ix. 
 Confession of Faith, p. 436.) In this chapter there 
 is no direction whatever as to the precise mode in 
 which persons shall be introduced into the church, 
 except what relates to '' the public profession in the 
 face of the congregation, to be given by unbaptized 
 persons." This, therefore, is the exemplar after 
 which, in the admission of other persons, each 
 church is left to frame her particular order. 
 
 Why, I ask, should unbaptized, and not other 
 adults also, be required to make such a pub- 
 lic profession? To approve their piety? Not at 
 all ; for it is only " after giving satisfaction with re- 
 spect to their piety," (see sec. iv.) they are to be 
 thus received. To ascertain their orthodoxy? Not 
 at all ; for they must also give previous satisfaction 
 of their " knowledge." What reason then can pos- 
 sibly be given, why unbaptized adults should pub- 
 licly make profession of their faith, after having 
 given satisfaction to the Session, and publicly ratify 
 their covenant with God, which will not also show 
 the propriety of requiring such a public profession 
 from those who, for the first time, by their own vol- 
 untary act take upon themselves, and ratify that 
 
APPENDIX. 189 
 
 same covenant, which on their behalf had been 
 made ybr them, but not by them, in infancy? 
 
 This much at least is unquestionable, that such a 
 public profession of faith in the face of the congre- 
 gation, even after individuals have been approved 
 by the Session, is not contrary to, but accordant 
 with, the genius and polity of Presbyterianism. 
 
 There is not a single sentence in the whole Con- 
 fession of Faith, as far as we have yet seen,,that re- 
 strains any congregation from adopting such a 
 form — that expresses any disapproval of it — that 
 otherwise orders the arrangements for this particu- 
 lar occasion. It is left to each church to take such 
 order in the premises, consistent with Scripture, as 
 shall seem to it wise and necessary. And it is ex- 
 pressly required^ that such a form shall be used in 
 the case of unbaptized persons, (which, in a new 
 and heathen country, would of itself be a universal 
 requisition of every single person uniting w4th the 
 church,) leaving each church to conclude, that if 
 deemed advisable it may also be employed in 
 every case. 
 
 Consistency demands this course, for otherwise 
 Presbyterianism requires this public profession in 
 all heathen countries, of ev^ery member, and in 
 Christian countries, of some individuals — and in 
 many churches, even at home, of all. As, there- 
 fore, it must be adopted in some cases, and may be 
 made highly edifying and useful in all cases, it 
 
190 APPENDIX. 
 
 should in all cases (under proper direction) be in- 
 troduced. 
 
 But that we maythorouglily settle the matter, let 
 us look further into this subject. The Church Ses- 
 sion, it is said, has, by our Form of Government, 
 the constitutional right and power to receive mem- 
 bers mio the chitrch.^ This is fully granted. The 
 question however is, when is a member received 
 fully into the church? Of course, not until he is 
 baptized. The Session, therefore, if they are 
 bound, as a Session, to consummate the act of re- 
 ceiving an applicant into the church, should bap- 
 tize him at the very time in which he makes before 
 them a credible profession of his faith. Where, in 
 all the Scriptures, is the administration of this ordi- 
 nance separated for days or for weeks, from that 
 profession of faith on which its propriety is based ? 
 When not baptized, the individual is not admitted 
 to the church. He must be baptized before this 
 birthright becomes his, and if he can only be re- 
 ceived as a member, by the body of the Session, 
 that baptism should be performed by it in connexion 
 with the profession of his faith made before them ; 
 for this profession, it is allowed, -^should immedi- 
 ately precede^"* baptism.^ 
 
 But what are the facts in the case ? The appli- 
 cant is not baptized by the Session, in their presence, 
 
 ' See chap. i. sects. 1, 6. 
 
 » Biblical Repertory, 1840, p. 28. 
 
APPENDIX. 191 
 
 and in immediate connexion with his profession of 
 his faith, but by the minister, on some subsequent 
 occasion, in the presence of the congregation. 
 And since baptism alone, as a prerequisite ordin- 
 ance, can entitle him to a membership in the visible 
 church of the Redeemer, it is consequently plain 
 that he is not fully received by the Session, but by 
 the officiating minister. If, then, the Session can 
 thus manifestly delegate their power to the minister, 
 it is accordant to Presbyterian principles that the 
 minister alone, in the presence of the congregation, 
 ehould consummate, in whatever form is chosen, the 
 act of receiving members into the church of Christ. 
 
 But further. In the case before us, the unbaptiz- 
 ed person is declared to have given " satisfaction 
 with respect to his knowledge and piety," to the 
 Session, or in other words, he has made a credible 
 profession of his faith in Christ. What then re- 
 mains to entitle him to membership in the church ? 
 Nothing more than baptism. Having declared his 
 belief in the Saviour, it only remains that he should 
 be baptized into His name. 
 
 Why then is he required to do more ? Why is 
 he required to make another profession of his faith ? 
 Why is he required to make another "public pro- 
 fession"? Why is he required to make this profes- 
 sion, not only publicly before the Session, as the 
 public representative court of the church, but once 
 again " in the presence of the congregation" ? A 
 
192 APPENDIX. 
 
 profession of faith is necessary, in order lo baptism. 
 But this he has already given. This profession 
 must be given in a form satisfactory to the Ses- 
 sion; but this has been rendered. Nothing re- 
 mains, therefore, but baptism, to complete the union 
 of the individual with the church : and yet more 
 is required, even " a 'public profession of his 
 faith, in the presence of the congregation?'' Most 
 manifestly is it thus made apparent, that such a 
 form of public profession before the congregation, is 
 not inconsistent with the fact, that the Session of 
 the church alone has the power to receive mem- 
 bers into the church, and therefore that such Con- 
 gregational professions of faith are not necessarily 
 contrary to, but consonant with, the principles of 
 Presbyterianism. 
 
 Once more we remark: It is unquestionably 
 true that the Session alone has the power " to re- 
 ceive members into the church." But has not the 
 Session also power to receive members into the 
 church, in that form and order which they shall 
 deem to be most proper and advisable ? Where, in 
 all our Book of Discipline, is the Session prohibited 
 from receiving members into the church by a public 
 profession of their faith, in the face of the congre- 
 gation, and this after they have given previous sat- 
 isfaction to that body by a credible profession of 
 faith? And why may not the Session, after being 
 thus satisfied, authorize the minister thus publicly 
 
APPENDIX. 193 
 
 to receive this profession in the presence of the peo- 
 ple, for the mutual benefit of them and of the indi- 
 vidual thus received? And why is this less Pres- 
 byterian, or more inconsistent with the power of 
 the Session, than the authority given to the minis- 
 ter to require such a profession, after it has been 
 previously made, and by himself, and in the pres- 
 ence of the people, receive the unbaptized adult 
 into the church of Christ? 
 
 And further still. Baptism implies and requires 
 as a prerequisite, a public profession of faith in 
 Christ. This is made in infancy, for and in behalf 
 of the child who is baptized, and it is positively re- 
 quired that baptism shall be " usually administered 
 in the church, in the presence of the congregation." 
 
 Now, when an individual, thus baptized in in- 
 fancy, unites himself with any particular church, he 
 assumes all his baptismal vows and obligations ; he 
 ratifies, in his own person, what was then done for 
 him in the person of another; and he declares that 
 profession of faith to be his, which was then made 
 on his behalf; and on thus making his own person- 
 al confession of faith in the Redeemer, he is admit- 
 ted to that spiritual inheritance to which he had 
 previously a Christian birthright. Why then, I 
 ask, should this profession and these solemn obli- 
 gations be made and acknowledged, in the one case 
 publicly, and in the presence of the congregation, 
 and not merely before the Session, and in the other, 
 
 17 
 
194 APPENDIX. 
 
 be made and acknowledged in private before the 
 Session, and not publicly in the presence of the 
 congregation ? 
 
 These are not two covenants, as has been intimat- 
 ed, but one covenant; but in the one case, this cov- 
 enant is made for and in behalf of the individual, 
 he being a child ; in the other, it is made with and 
 by the individual, he being a man. In the one 
 uase, a title is presented and secured : in the other, 
 that title is claimed, and the inheritance fully entered 
 upon. There is therefore equal — nay, there is evi- 
 dently much more reason for the public profession 
 of faith in this latter case, even that of adults, than 
 in the case of infants. There is such a propriety 
 every way, and in every view of the transaction, both 
 as it regards the individual, the church, and the 
 impenitent around. Besides, in most cases the indi- 
 vidual does not join the same particular church in 
 which he was baptized, and therefore it is still 
 more proper that he should make a public profession 
 of that faith, in the open denial of which he has hith- 
 erto lived, in the presence of that particular church 
 into w^hich he is now to be received. 
 
 Our Book of Discipline, therefore, beyond contra- 
 diction, is not hostile to, but in favor of a public pro- 
 fession of faith, by all adults when received into the 
 visible church. 
 
APPENDIX. 195 
 
 The following is the Form adopted, and in use in 
 the Second Presbyterian Church, Charleston, and 
 printed in the '•' Manual for the use of the Members 
 of the Church." 
 
 ADDRESS TO THE CANDIDATES. 
 
 Y"ou have thus presented yourselves^ before Al- 
 mighty God, with a view to dedicate yourselves^ to 
 his service, and to be recognised as members of his 
 visible church. By a public contract, you are about 
 to surrender yourselves to your Creator: to avouch 
 the Lord to be your God ; Jesus Christ your Re- 
 deemer; and yourselves his servants for ever. You 
 are surrounded by witnesses who attest the compact 
 into which you enter. The all-seeing eye of Jeho- 
 vah is upon you ; and his holy angels are spectators 
 of this scene. Brethren, we trust you have not 
 rashly come up hither. And in this confidence we 
 invite you to approach, with a holy boldness, unto 
 the great Head of the Church ; casting all your anx- 
 ieties and cares upon Him, and relying upon Him 
 alone for grace and strength to fulfil your solemn 
 engagements. 
 
 ^ The singular or plural may be used, as required. 
 * Or to renew your dedication. This may be used 
 when any one joins on certificate. 
 
196 APPENDIX. 
 
 PROFESSION OF FAITH. ^ 
 
 You believe tliat there is one true God, constitut- 
 ing in his incomprehensible essence, Father, Son, 
 and Holy Ghost, three persons in one Godhead. 
 You believe in the divine inspiration of the Scrip- 
 tures of the Old and New Testament ; and that 
 they contain the only rule of faith and practice. 
 You believe in the fall of man, in his entire deprav- 
 ity by nature, and in the necessity of repentance to- 
 wards God, and faith in the Lord Jesus Christ. You 
 believe that, by his humihation, obedience, and 
 death, Christ made such a satisfaction to divine jus- 
 tice as is sufficient to expiate all sin, and to remove 
 and wash away all the guilt incurred by both ori- 
 ginal and actual sin, from all who rest upon him in 
 truth and sincerity. You believe in the doctrines 
 of a general resurrection, and a future judgment ; 
 in the everlasting blessedness of the righteous, and 
 in the endless punishment of the finally impenitent* 
 
 COVENANT. 
 
 And now, in the presence of these witnesses, you 
 do solemnly surrender yourselves to the Lord Jeho- 
 vah, receiving him as your portion, and acknow- 
 ledging him to be the supreme object of your love. 
 Depending upon divine grace for assistance, you 
 hereby sacredly bind yourselves to glorify God by 
 
 * 
 
APPENDIX. 197 
 
 obedience to his laws, and by a diligent observance 
 of his ordinances. You promise to separate your- 
 selves from the world, so far as its engagements 
 would cool your attachment to piety, or bring a 
 stigma upon your holy profession. You are now 
 willing to consecrate a reasonable portion of your 
 time, influence, and property to the cause of Christ; 
 to co-operate in every good work ; to live not unto 
 yourselves, but unto him who died for you; and in 
 your closets, in your families, and in the world, to 
 act as becometh the gospel of Christ, and as you are 
 required in the word of God. You pledge yourselves 
 to obey the laws and regulations of this particular 
 church, and to submit to its discipline, while you 
 continue members of the same, throwing yourselves 
 upon its care, and affectionately regarding its inter- 
 ests. 
 
 CONCLUDING ADDRESS. 
 
 Beloved in the Lord, your engagement is now 
 sealed. The contract you have formed, no power 
 on earth can dissolve. These engagements Avill fol- 
 low you through time, and accompany you to the 
 judgment seat. We, who are members of this 
 church, affectionately welcome you to a fellowship 
 with us. We hail you as participants in the same 
 glorious hope and blessing of the gospel. 
 
 And now, when you depart from this place, carry 
 with you the salutary recollection, that the eyes of 
 
 17* 
 
198 APPENDIX. 
 
 the world are upon you, and that as you henceforth 
 conduct yourselves, religion will be disgraced or 
 honored. Remember that your engagement is not 
 with man. but with God. The negligence, therefore, 
 or the folly, or the coldness of others around you, can 
 never furnish an excuse for your own dereliction. 
 You stand or fall each one of you by yourselves. 
 Abide, then, near a throne of grace; be diligent in 
 duty ; watchful in life and conversation ; and you 
 shall be assured of the fulfilment of that promise, 
 '' that he who has begun a good work in you, will 
 perform it until the day of Jesus Christ." 
 
NOTES. 
 
 Note A.— Page 23. 
 
 The following article appeared in the Presbyterian. 
 
 PIOUS FRAUDS. 
 
 The Rev, Mr. Crush's Translation of Eusehius — and its 
 mistranslations in favor of Prelacy. 
 
 Mr. Editor — Archbishop Whately has a chapter in his 
 work on the Origin of Romish Errors, on Pious Frauds, 
 and the tendency of all parties to adopt them, in support 
 of what they believe to be the truth. The Archbishop 
 was evidently familiar with the fact that it was very com- 
 mon with writers of his own denomination to give partial 
 and unfair translations in order to make certain writers 
 speak in favor of their system. Of this policy — of which I 
 have noticed several instances already, and will have oc- 
 casion before long to notice others — I send you a glaring 
 example in the case of the Rev. Mr. Cruse, who was or is 
 Professor in the University of Pennsylvania, It is from 
 the Rev. Dr. Killen of Belfast, Professor of Ecclesiastical 
 History in the General Assembly's incipient College, and 
 the able opponent of the Rev. Mr. Boyd on the subject of 
 Episcopacy. His closing suggestion will, I hope, be re- 
 
200 NOTES. 
 
 sponded to by some suitable individual. Ought not a so- 
 ciety to be formed in order to warrant an association at 
 Princeton, to produce and publish such a series of Patristi- 
 cal authorities ? 
 
 Yours, very sincerely, 
 
 THOMAS SMYTH. 
 
 Belfast, December 30, 1844. 
 
 My Dear Sir — When I had the pleasure of seeing you 
 on this side the Atlantic, a few months ago, we had some 
 conversation respecting the extreme incorrectness with 
 which certain of the Fathers have been translated by some 
 Episcopalian interpreters. At the time I happened to 
 mention the version of the Ecclesiastical History of Euse- 
 bius, by the Rev. C. F. Cruse, M. A., of the University of 
 Pennsylvania, as a case in point, and as it is right that the 
 gross errors of that work should be exposed, I propose in 
 the following communication to notice several instances in 
 which the translator has done great injustice to the testi- 
 mony of the bishop of Caesarea. The entire publication is 
 a libel upon the character of your American literature, 
 but it is rather singular that some of its most palpable 
 blunders are calculated to damage the argument in favor 
 of Presbyterianism. To a few of these I shall now direct 
 your attention. I quote from ihe edition of Cruse's trans- 
 lation, published by Bagster, London, 1838. 
 
 You are aware that Maurice, and some other advocates 
 of diocesan episcopacy, have labored hard to show that vil- 
 lage bishops were created by the party spirit which agi- 
 tated the church during the age of Constantine and his 
 sons. We can prove, however, from Eusebius, that these 
 
NOTES. 201 
 
 dignitaries existed at least as early as the second century ; 
 and yet Mr. Cruse, in his version, has contrived to stran- 
 gle the evidence on the subject. Thus in Book v. ch. 16, 
 we read of" bishops," {iiricxKovovi), one of whom is " Zoti- 
 cus of Comana, a milage.'' (Zwrtvoj/ and Kojuai/^jf Kc^nni). 
 Mr. Cruse entirely omits the word " village," and renders 
 the cause, simply, " Zoticus of Comana." (See his trans- 
 lation, p. 179.) Every one must see that the translator 
 has suppressed a portion of the original, and that the omis- 
 sion is calculated to impose upon an Episcopalian reader. 
 It conceals from him the fact that the early bishops were 
 not confined to great towns — that they were scattered all 
 over the country — and that, to use the language of Gibbon, 
 a Christian diocese might be " reduced to a village." 
 
 I need not tell you that the early rural bishops, who 
 about the beginning of the fourth century began to be con- 
 temptuously designated chorepiscopi, have proved nearly 
 as troublesome to modern high-churchmen as they were 
 to those by whom prelacy was originally introduced. It is 
 very plain from the epistle of Clemens Romanus to the Co- 
 rinthians (section 42), that they were instituted in the days 
 of the apostles, and that they were at first of the same rank 
 as the city bishops. We learn from Eusebius that, in the 
 third century they were distinguished by the same name, 
 and that they were thickly planted in some districts of the 
 East. Thus, in a letter concerning Paul of Samosata, pre- 
 served in Book vii, ch. 30, mention is made of " bishops 
 both of the neighboring rural districts and cities, and 
 
 presbyters," — (^ivKTKdirovi tuv hjxopiiiv dyp<^v re kui ttoXewj/ Kal 
 
 Ttpc<T.3vri()ovs.) Here it is clear that rural and city bishops 
 are represented as numerous, and that they are mentioned 
 
202 NOTES. 
 
 \vithout discrimination ; but Mr. Crus6 completely garbles 
 the evidence thus presented, for he renders the words — 
 " bishops and presbyters of the neighboring districts and 
 cities." (See his translation, p. 281.) Every one ac- 
 quainted with the elements of Greek literature, must see 
 the unfairness of this translation. 
 
 The advocates of diocesan episcopacy are not very for- 
 ward to admit that the people have a right to elect their 
 ministers, and they have often evinced a disposition to ex- 
 plain away those plain proofs from antiquity, which may 
 be deduced to demonstrate the practice of the early church. 
 One of these is found in Eusebius, Book vi. ch. 29, where 
 we are told that " the whole people" — (jdv iravra Xadv) con- 
 curred in the nomination of Fabianus to the bishopric of 
 Rome. Mr. Cruse renders the Greek words — " the whole 
 body," (see his translation, p. 227), and as it is difficult to 
 ascertain from the context whether the meeting consisted 
 of clergy or laity, he has thus contrived to conceal a testi- 
 mony which speaks strongly in favor of popular privileges. 
 
 In another place, Book v. ch. 16, Mr. Cruse represents 
 the early Christians as holding "frequent conversations" 
 in many places throughout Asia, respecting the heresy of 
 Montanus, Was the translator afraid plainly to tell his 
 readers that Synods were so common at so early a period ? 
 The word " conversations " is gratuitously introduced, and 
 though Synods are not expressly named in the original, it 
 it is clear from the context that the statement refers to 
 Buch ecclesiastical conventions. 
 
 I might easily point out many other errors and absurdi- 
 ties in this translation of the great work of the father of 
 ecclesiastical history, but I forbear. I have already pro- 
 
NOTES. 
 
 203 
 
 duced sufficient evidence to prove that the version is mis- 
 erably executed. 
 
 Could you not induce some of your American scholars 
 of the true Presbyterian stamp, to furnish a translation of 
 the works of the early fathers 1 Some of them have given 
 abundant evidence of their qualifications for the task, and 
 he who would accomplish it, would render an important 
 service to the cause of our ecclesiastical literature. Faith- 
 ful translations of the apostolic fathers, and of Justin Mar- 
 tyr, Irenseus, Tertullian, Clemens Alexandrinus, Cyprian, 
 and others, are very much wanted. Our Puseyites here 
 are up and doing, for they have already published in what 
 they call " A Library of the Fathers," an English version 
 of large portions of our early church writers. 
 
 I am, my dear sir, yours very sincerely, 
 
 W. D. KILLEN. 
 
 Rev. Thomas Smyth, D. D., Charleston. 
 
 Note B— Page 23. 
 
 Many believe in prelatical Bishops on no better author- 
 ity than the undoubted existence of the word Bishop in the 
 New Testament, and the fact that by a most daring fraud 
 on Scripture and the rights of Presbyters, the " rulers of 
 Presbyters" alone, i. e. prelates, are called by that name 
 in the Romish and prelatical churches. May I ask any 
 who have not examined the subject and are not afraid to 
 know the truth, and the whole truth, in the case, to read the 
 
204 NOTES. 
 
 author's work on " Presbytery and Prelacy," book i. c. iv., 
 from which I make an extract : 
 
 " There was a time when it was denounced as heresy to 
 maintain this position. Two of the charges alleged by 
 Epiphanius against Aerius were, that he taught that the 
 apostle, in the third chapter of his first epistle to Timothy, 
 enumerates the qualifications, not of prelates, but of presby- 
 ters, and that in Titus 1. 5, 7, Paul considered bishops and 
 presbyters the same persons, calling them indifl'erently by 
 either name.' Even since that time the opinion now ad- 
 vanced, has been controverted with all imaginable zeal and 
 learning, as by bishop Pearson and Dr. Hammond. ^ At 
 length, however, the truth has prevailed against all oppo- 
 sing error, and it is now admitted by the highest prelatic 
 authorities, that in scripture the terms bishop and presby- 
 ter designate one and the same office. Of this important 
 concession, we will adduce some proofs. Bishop Onder- 
 donk says,^ ' the name bishop, which now designates the 
 highest grade of the ministry, is not appropriated to that 
 office in scripture. That name is there given to the middle 
 order of presbyters ; and all that we read in the New Tes- 
 tament, concerning bishops, (including, of course, the words 
 * overseers' and ' oversight,') is to be regarded as pertaining 
 to that middle grade.' ' That presbyters were called bish- 
 ops,' says Dr. Bowden,* ' I readily grant ; and I also grant 
 
 1 See Dr. Wilson's Prim. Gov. of the Ch. pp. 146, 147. 
 ^ See in Peirce's Vind. of Presb. Ord. part ii. p. 55. 
 ^ Episcopacy tested by Scripture, in Wks. on Episcopa- 
 cy, vol. ii. p. 420. 
 * Wks. on Episcopacy, vol. i. p. 161. 
 
NOTES. 205 
 
 that this proves that the officer who was then called a 
 bishop ; and consequently the office was the same.' Dr. 
 Chapman is still bolder, declaring that ' the Episcopahan 
 cannot be found who denies the interchangeable employ- 
 ment of the terms bishop and presbyter, in the New Tes- 
 tament/^ 
 
 This term bishop, it would appear, was in use in this 
 interchangeable application, even in Old Testament times. 
 ' Yea,' says archbishop Ussher,- ' in the xi. of Nehemy, we 
 find two named bishops, the one of the priests, the other cf 
 the Levites, that dwelt in Jerusalem. The former, so ex- 
 pressly termed by the Greek in the 14th, the latter, both 
 by the Greek and Latin interpreter in the 22d verse, and 
 not without approbation of the scripture itself, which ren- 
 dereth the Hebrew word of the same original in the Old 
 and by the Greek episcopos in the New Testament.' That 
 the terms bishop and presbyter continued to represent the 
 same office and persons, even to the close of the apostolic 
 government and of the inspired records, is admitted by 
 Hooker, who would have us believe, that for this reason 
 the term angel is employed in the Book of Revelation.^ 
 Such, also, is the judgment of Hadrian Saravia.* To this 
 may be added the opinion of archbishop Whitgift. ' I 
 know/ says he, ' these names be confounded in the scrip- 
 
 ^ Dr. Chapman, Serm. to Presb., p. 238. 
 
 2 The original of Bishops, in Scott's Coll. of Tracts, vol. 
 xii. p. 268. 
 
 3 Eccl. Pol. b. vii. ch. v. § ii. p. 100, vol. iii. Keble's ed. 
 * On the Priesthood, pp. 60, 85, 118. 
 
 18 
 
206 NOTES. 
 
 tares, but I speak according to the manner and custom of 
 the church, even since the apostles' lime." But we may 
 go still higher, and give the avowed opinion of eleven bish- 
 ops, two archbishops, and many other doctors and civilians, 
 in the famous * Declaration made of the functions and di- 
 vine institution of bishops and priests,' where it is said, 
 ' the truth is, that in the New Testament, there is no men- 
 tion made of any degrees or distinctions in orders, but only 
 of deacons, or ministers, and of priests or bishops.' Bishop 
 Barnet in his Vindication of the Church of Scotland,^ 
 says : ' and I the more willingly incline to believe bishops 
 and presbyters to be the several degrees of the same office, 
 since the names of bishop and presbyter are used for the 
 same thing in Scripture ; and are also used promiscuously 
 by the writers of the two first centuries.' It is an argmnent 
 of some weight in favor of the position that in the apostles' 
 times the office of bishop and presbyter was one and the 
 same, that the Syriac version, which was probably made 
 early in the second century, and whose authority is very 
 great, always renders the term ' bishop ' by a word which 
 corresponds to ' elder' or presbyter, as in Acts 20. 17, 28 ; 
 1 Pet. 5. 1, 2 ; 1 Tim. 3. 1, &c. On this subject Mi- 
 chaelis remarks, ' we know that the distinction between 
 bishops and elders was introduced into the Christian church 
 in a very early age, yet this distinction was unknown to 
 the Syriac translator.'^ To this opinion bishop Marsh ap- 
 
 * Defence of the Answer to Cartwright, Lend. Fol. 1574, 
 p. 383. 
 
 * See Conf. 4, p. 165, ed. ii. 
 
 * Introd. to the N. T. vol. ii. part i. p. 32. 
 
NOTES. 207 
 
 pcnds the following note : ' this proves only that the Syriac 
 translator understood his original, and that he made a 
 proper distinction between the language of the primitive, 
 and that of the hierarchical church.'^ That in scripture, 
 the names of presbyter and bishop were interchangeably 
 applied to the same office and order, is allowed, also, by 
 many of the ancient fathers."' 
 
 " What, then, was the reason, for thus tampering with 
 the divine authority ; for thus casting imputation upon the 
 divine wisdom ; and altering a divine arrangement 1 One 
 of their own party has said, that ' a self-originated upstart 
 may take a man's name, and claim his inheritance ; but 
 when his title comes to be examined, the true right will 
 appear, and justice will take place." And so will it be in 
 the present case. For the change in these names mani- 
 festly proves, that a change had taken place in the relations 
 of the two offices or orders to which they had been applied.* 
 Otherwise, the change would have been unnecessary, and 
 sound policy would have forbidden it, since ' a veil of mys- 
 tery is hereby artificially thrown upon the subject, which 
 would never have existed, if the original name of apostle 
 had been suffered to remain unaltered.'^ Nor can all the 
 skill of man wipe off from prelatists, the unescapeable im- 
 
 ^ Ibid, vol. ii. p. 553. 
 
 * Bingham's Eccl. Ant. b. ii. c. i. vol. i. p. 41, and c. xix. 
 p. 189. 
 
 ^ Jones's Wks. vol. iv. p. 495. Essay on the Church. 
 
 * See this argument employed by Burnet, on the xxxix, 
 art. p. 436. 
 
 ' Dr. Chapman's Sermons to Presb. of all Sects, p. 239- 
 
208 NOTES. 
 
 putation, that by this exclusive appropriation to the order 
 of prelates, of the term bishop, which belongs exclusively 
 to presbyters, they intended to palm the order of prelates 
 upon the world, under the cover of a divinely instituted 
 title, and thus to procure for it that divine origin, authority, 
 and preC'minence, to which it has no scriptural claim. Nor 
 have all the learned advocates of prelacy, with all their 
 sophistry, been able to defend her, in this matter, from 
 manifest sacrilege, and a violation of ' the sacredness of 
 divine truth. '^ And if prelatists will resent this charge as 
 calumnious, let them inform us when, where, by whom, 
 and upon what authority, this change was made, and why 
 that title, which was signed, sealed, and delivered over to 
 presbyters, as their perpetual right, was employed by pre- 
 lates, to cover the nakedness of their pretensions to a divine 
 charter?" 
 
 Note B.— Paore 92. 
 
 " It may not be amiss to enter here, a little minutely, 
 into the consideration of this question ; as the Romanists 
 have, since the times of Menezes, assumed that every 
 Eastern church has, in common with itself, the Seven Sa- 
 craments ; namely. Baptism, Confirmation, the Eucharist, 
 Penitence, Extreme Unction, Holy Orders, and Matrimony. 
 
 " It appears, however, from the Acts of the Council of 
 
 » See Bishop Bull's Vind. p 258. 
 
NOTES. 209 
 
 Diamper, held under Menezes in 1599, that the Christians 
 of St. Thomas held only three Sacraments : namely, Bap- 
 tism, the Eucharist, and Holy Orders. This was remarked 
 by La Croze (p. 342) and opposed to the erroneous state- 
 ments of Renaudotius, in which he had assumed, as above 
 remarked, an universal consent with the Church of Rome 
 in the use of the Sacraments. 
 
 " La Croze moreover asserted (p. 205) that the Eastern 
 churches had not recognized even the number of seven 
 Sacraments prior to the times of the Crusades, when they 
 had probably adopted it, (and metropolitans and other sim- 
 ilar corruptions,) in imitation of the Latins. Asseman, 
 however, (tom. iii. part ii. p. 391, &c.,) in his refutation of 
 La Croze, objects that the Christians of St. Thomas had, in 
 this particular, deflected from the faith of their forefathers ; 
 and then professes to show, from what he deems ancient 
 authors in the Syrian Church, that not only the number of 
 seven Sacraments was acknowledged, but that the very 
 Sacraments of the Romish Church were originally held by 
 the Nestorian Church. 
 
 " The first author, however, that he produces, is Ebed 
 Jesu, Metropolitan of Soba, who flourished in the beginning 
 of the fourteenth century. Wiih respect to the other authors, 
 whose names he mentions (p. 240), some of whom lived as 
 early as the seventh century, it is sufficient to remark, that 
 not one of them has acknowledged the existence of seven 
 Sacraments, much less identified them with those of Rome. 
 La Croze has moreover shewn (p. 342), that, prior to the 
 twelfth century, no mention is made of the seven Sacra- 
 ments, even among the writers of the Latin church ; and 
 
 18^ 
 
210 NOTES. 
 
 that AUatius could not, in like manner, produce one testi- 
 mony to the same effect fro.n the ancient Greek Fathers. 
 
 "Ebed Jesu, (Bib. Orient, torn. iii. pt. ii. p. 240,) does 
 indeed acknowledge seven Sacraments, yet these do not 
 coincide with those of Rome : * There are,' says he, ' seven 
 Sacraments, which are, according to the intention of the 
 Divine Books, 1. Orders, which is the completion of all the 
 Sacraments ; 2. Holy Baptism ; 3. The Oil of Unction ; 
 4. The Offering of the Body and Blood of Christ ; 5. The 
 Remission of Sins ; 6 . The Holy Leaven ; 7. The Signing 
 of the Life-giving Cross :' where no mention is made of 
 the Sacraments of Confirmatian or Matrimony. 
 
 " With regard to Confirmation, Menezes was well aware 
 that it was wholly unknown in India ; for in the Acts of 
 the Synod of Diamper (Geddes, p. 213), he says: 'Foras- 
 much as hitherto there has been no use, nor so much as 
 knowledge, of the Holy Sacrament of Confirmation among 
 the Christians of this Bishoprick,' &,c. Father Simon, Re- 
 naudotius, and Asseman, have, however, evaded this, by 
 the sweeping observation that Menezes knew nothing at all 
 about the matter ; and adding, that the Sacrament of Con- 
 firmation in the East is included in that of Baptism. It is 
 remarkable (Geddes, p. 210), that the Jesuits in England had 
 formerly recourse to the same expedient ; and asserted, 
 moreover, that Confirmation was not very necessary, and 
 might be dispensed with. It should follow, if this mode of 
 arguing be granted, that the Syrians acknowledged eight 
 Sacraments, which effectually destroys the fancied agree- 
 ment in number. 
 
 " But it does not appear from the Syrian writers them- 
 
NOTES. 211 
 
 selves, that any such construction ought to be put upon the 
 use of the Holy Oils in Baptism. ' The oil,' (Bib. Orient, 
 torn. iii. pt. ii. p. 247,) says Elias, Bishop of Anbara, who 
 flourished early in the tenth century, 'with which the 
 priest anoints the heads of baptized persons, is a mystical 
 sign of the confidence which the saints do hence receive." 
 And Timothy II., Metropolitan of Mosul and Arbela, 
 A. D., 1318, says (Bib. Orient, torn. iii. pt. ii. p. 261), ' So 
 water, oil, the Priest, and the prayers of the Priest, are the 
 substantial parts of Holy Baptism, if one of which be want- 
 ing. Baptism is by no means complete.' Words to the 
 same effect, are used by George, MetropoHtan of Arbela, 
 who flourished about the middle of the tenth century. 
 Wliat is cited by Asseman from Joseph II., in which he 
 reproaches the Nestorians for not acknowledging the Sa- 
 crament of Confirmation, vanishes, when we know that this 
 Joseph is one of the sham Patriarchs that was set up by 
 Pope Innocent XII., A. D. 1696, and whose authority was 
 never acknowledged at Mosul. It appears therefore that 
 the Christians of St. Thomas had not deflected from the 
 usage of their forefathers in not acknowledging the Sacra- 
 ment of Confirmation ; and that the citations made by 
 Asseman himself tend to prove the statements of La Croze, 
 which they had been intended to refute. 
 
 " Asseman and Renaudotius, however, go still further, 
 and would prove, from the use of this holy oil, the Sacra- 
 ment of Extreme Unction as acknowledged in the Eastern 
 Churches : but not to mention that this would swell the 
 number of Sacraments to nine, and that Ebed Jesu does 
 not admit it in his enumeration of the Sacraments, and 
 
212 
 
 NOTES. 
 
 that (Bib. Orient, torn. iii. pt. ii. p. 276) George ofArbela 
 only mentions the laying on of hands upon the sick as one 
 of the duties of the Priest, it cannot follow by any just 
 mode of arguing, that Extreme Unction was ever yet con- 
 considered as a Sacrament in the East. 
 
 "It would hardly have been expected that Asseman 
 would have attempted to show that Matrimony was consi- 
 dered as a Sacrament by the Syrians, when Ebed Jesu had 
 excluded it from his enumeration of them ; yet that nothing 
 may be left untried to support the faith of the Church, he 
 has attempted this also. ' Simon Sulaka,' says he, * when 
 a monk at Rome in 1553, expressly enumerated Matrimony 
 in the number of the Sacraments.' The account given by 
 Geddes (Hist. Church Mai. p, 12), of this Simon Sulaka, 
 is, I think, a sufficient refutation of his statements. ' In the 
 year 1552, one Tum Sind, or Simon Sulacan, a monk of 
 the order of St. Pachomius, who pretended to have been 
 chosen Patriarch of Mosul, or Selucia Partborum, or Baby- 
 lon, for they are all the same, by the whole clergy of Persia 
 and Assyria, came to Rome and submitted himself to the 
 
 Pope He presented letters and a Confession of 
 
 Faith to the Pope, which he pretended were sent by all 
 the Eastern Bishops. In these letters the Pope's supremacy 
 was exalted as high as if they had been written by a para- 
 site Canonist, &c Tum Sind, after he was dis- 
 missed at Rome, instead of returning to Babylon, went 
 and lived in an obscure place, called Cbaramet, or Amed/ 
 &c. 
 
 "As to the citation from Ebed Jesu (Bib. Orient, torn, 
 iii. pt. ii. p. 318), in which St. Paul's words are tran^ated. 
 
NOTES. 213 
 
 * This is a great Sacrament, but I speak of Christ and the 
 Church/ it is unnecessary to dwell upon the refutation of 
 such sophistry. 
 
 " It may, perhaps, not be amiss here to remark, that the 
 matter of the Holy Leaven, as also that of the Oil, is con- 
 sidered among the Christians in the East as a Sacrament, 
 supposing they have preserved them from the apostolic 
 times. This is a great proof of their superstition and ig- 
 norance, which we may reasonably hope that a revival of 
 true religion among them may induce them to disregard. 
 
 " The attempt of Asseman to show that Auricular Con- 
 fession was in use among the Syrians, is no less ridiculous 
 than that of endeavoring to establish the Sacrament of 
 Matrimony: for it is well known that Joseph 11., whose 
 words he cites to this effect, was, like Simon Sulaka, a sham 
 Patriarch of Amed, set up also by the Pope : he died A. D. 
 1714. 
 
 " It would be superfluous to enter into the question of 
 Transubstantiation, as it is evident, from Asseman's own 
 citations (Bib. Orient, tom. iii. pt. ii. pp. 294, 295), that 
 some of the best and most ancient writers, of both the 
 Nestorian and Jacobite community, did not hold it : and 
 consequently that the Christians of St. Thomas could not 
 with propriety be accused of innovation in this particular." 
 
P'l'nceton Theological Seminary Librari 
 
 les 
 
 012 01196 8593 
 
•^•^---