Three Practical Essays, Essay 2 · Chapter 1
CHAP. I. Of the Nature, Design and Use of Confirmation.
THAT there is a certain Period of time, at which every Man that is truly Religious, began to be so, and from which the beginning of his Religious Life might truly be dated, is evident: But of what use the Knowing and Fixing this Period in a Man's own Mind, may be, is generally very little considered: For whilst some have groundlesly asserted, that there is a certain Time of every good Man's Conversion, after which it is impossible for him to fall away into a state of Wickedness; and whilst others have weakly imagined, that there is a certain Time of Conversion, after which though a Man does fall into great Wickednesses, yet he cannot fall finally from a State of Grace; most others have thought that there is little or no use of inquiring at all into the exact time when the Religious Life begins, or if there were, that it is hardly possible for a Man to Fix and Determine it, since Men generally become Religious not by a sudden Conversion, but by a gradual Progress. But though it be indeed true, that Men generally become Religious, not at once, but by degrees, yet may a Man nevertheless certainly Fix to himself the Period, from whence to date the beginning of his Religious Life: For if his Progress has been only from a more imperfect State of Virtue, (which consists in a constant sincere endeavour to obey all the Commandments of God, but accompanied with many Frailties, Inadvertencies and Surprizes,) to a more perfect and uniform practice of Holiness; he has been all along in the Course of a Religious Life: But if his Progress has been from a Course of known and wilful sin, to a Victory or Conquest over his Lusts and Temptations; he must reckon his Religious Life from no longer a time, (notwithstanding any pious Intervals and Struglings which he may have had with his Habitual Temptations,) than from that Period since which he has never fallen into any known and gross sin. And the Uses of a Man's fixing within himself such a Period, would be that more assured and settled Peace of Conscience, which would arise from the distinct and clear View of a well examined course of past Holiness; that effectual bar against falling into the Act of any known sin, which would be put by a Man's considering, that by such an Act he must lose all the comfort of his past Virtue, and be forced to begin his Religious Life again from a new Period; And above all, that mighty dread of going on in a circle of Sinning and Repenting, Repenting and Sinning, into which Men would be rowzed, by being brought to understand clearly, that such a course is no part of a Religious Life at all.
2. Now this Period, from which I suppose a Christian to begin his Religious Life, must be either Baptism, Confirmation or Repentance. In those who are converted from the Profession of any other Religion to that of Christianity, the Period from whence their Religious Life ought to begin, is Baptism: And the Principal cause of that strict Piety, for which the Primitive Christians are so deservedly Eminent, seems to be that great rigour with which they insisted upon Mens living in a constant course of Piety from the time of their entring into this solemn Covenant. In those who have been educated from their Infancy in the Christian Religion, the Period from whence their Religious Life ought to be dated, is Confirmation; the time from their Baptism being only their Preparation, or time of Instruction. But then for those who have neglected this great and solemn Opportunity, or have since fallen into any great and wliful sins; the only remaining time from whence their Religious Life can be reckoned, is Repentance, i. e. the Time since which they have so perfectly had the Conquest over all their Temptations, as not to have been seduced by them any more, into any gross or wilful sin. Of Baptism I have already spoken in the former Essay; of Confirmation I shall treat in this; of Repentance in the next.
3. In the Primitive Church, those who upon Profession of their Faith and Repentance were by Baptism admitted into the Church of Christ, had this their Admission compleated or perfected afterwards, by the Imposition of Hands. When the Samaritans had received the Word of God, and many of them were baptized in the Name of the Lord Jesus, only the Holy Ghost was as yet fallen upon none of them, we find that *Id quod d…erat, à Petro & Johanne factum est, ut Oratione pro …is habitâ & manu impositâ, invocaretur & infunderetur super eos Spiritus Sanctus. Cyprian. ad Jubaian: Ep. 73.two of the Apostles were sent to lay their hands on them, and then they received the Holy Ghost, Acts 8. 17. This was the constant practise of the Apostles, stles, to perfect or compleat Baptism by the Imposition of Hands: which two things are therefore laid down together among the Principles or Foundations of the Doctrine of Christ, Heb. 6. 2. and were accordingly practised jointly by the Church in succeeding Ages. This Custom (saith †Quod nunc quoque apud nos geritur, ut qui in Ecclesiâ baptizantur, per praepositos Ecclesiae offerantur, & per nostram orationem ac manûs impositionem Spiritum Sanctum consequantur, & signaculo Domini consummentur. Cypri. Ep. 73.St. Cyprian) is also descended to us, that they who are baptized be brought by the Rulers of the Church, and by our Prayer and the Imposition of Hands, may obtain the Holy Ghost, and be consummated with the Seal of the Lord. And *Dehinc manus imponitur, per Benedictionem advocans & invitans Spiritum Sanctum: Tunc ille Sanctissimus Spiritus super emundata & benedicta corpora libens à Patre descendit. Tertul. de Baptismo.Tertullian, After Baptism the hand is imposed, by Blessing calling down and inviting the Holy Spirit: Then that most Holy Spirit willingly descends from the Father upon the Bodies that are cleansed and blessed.
4. But of this Confirmation of Persons baptized at riper years, which was anciently administred immediately after Baptism, and is therefore by many not without reason look'd upon as a Part of the Ceremony of Baptism it self, it is not my purpose to speak now more largely. That which I am at this time more especially to consider, is that Confirmation, as it is now in use in the Church, whereby those who have been baptized in their Infancy, are at Years of Discretion perfected or made compleat Members of the Church. And the Design and Use of Confirming such Persons, is plainly this: Baptism being a Covenant, wherein there are as well certain Conditions promised to be performed on the part of the Person Baptized, as certain Privileges assured to be conferred on God's part; and Infants, though they be capable of being admitted to the Privileges of Members of the Church, yet not being capable of promising or performing any Conditions, any otherwise than by means of certain Sureties, who ingage to instruct them in the Nature and Obligation of the Promises made in their Name at their Baptism; 'tis manifest that these baptized Infants, when they come to Years of Discretion, if they desire to continue to be Partakers of the Privileges, which God has appropriated to the Members of his Church, they must be willing also to perform the Conditions, which God has indispensably required of all those Members: That they may enter therefore into these Obligations, with the advantage of greater Solemnity and Choice, it has most wisely been instituted, that as soon as they be of Age to understand the Nature and the Obligation of that Promise, which was made in their Name at their Baptism, they should be brought to make a publick Declaration, in the presence of God and his Church of their taking freely upon themselves that Vow, and of their Resolution to live from thenceforward conformably to the Conditions of that great and solemn Covenant; and that upon this publick Profession of their Faith, and most solemn Purposes of Obedience, they should by Imposition of Hands have the great Privileges of Baptism sealed anew and secured to them.
5. And that this might be done the more solemnly and effectually, so as to have a lasting effect upon the Minds and Lives of Men, as the solemn Administration of Baptism had antiently among the Primitive Christians; it were very much to be wished, that as in those Primitive Times Persons converted to Christianity were not before Baptism admitted as compleat Members to the Communion of the Church, but were esteemed only as Candidates desirous to be instructed in the Christian Religion; so those who have now been only baptized in their Infancy, should before Confirmation be looked upon by others, and by themselves too, as no other than Catechumens: It were to be wished, that no one might be admitted to the Communion, before he were confirmed; and that no one might be admitted to Confirmation, before he had attained a perfect Knowledge of the extent and obligation of all the Duties of Religion, and given sufficient evidence of his Resolution to live suitably to that Knowledge: It were to be wished, that as in the Primitive Church there were certain solemn Times appointed for Baptism, as Easter and Whitsontide, at which those who were before prepared by a regular course of Catechizing, were admitted with great solemnity into the compleat Communion of the Church; so there were now such solemn seasons appointed, against which Ministers of particular Parishes should for some time before-hand diligently instruct and prepare those, who were of Age to be presented to the Bishop to be confirmed: And above all, it were to be wished, that the whole Process might be performed with so much Reverence and Solemnity, that all the Persons confirmed might understand and be convinced, that they came now to have all the Privileges, which God hath promised to the Members of his Church, sealed and assured to them; that they now received the Assistance of the Holy Spirit, to enable them effectually to perform their Duty; and that they now solemnly undertook for themselves before God and the Church, what their Sureties promised for them before at Baptism, to Live from henceforward in all Holiness and Purity, and in constant Obedience to all the Commands of God, the remaining part of their Lives.
6. Were this excellent Institution thus solemnly and religiously observed, exceeding great would be the Effects which we might justly hope to see produced by the use of it. The Effect that the Imposition of the Apostles hands had upon the first Converts to Christianity, was no less than the induing them with those extraordinary Gifts of Speaking with Tongues, Working Miracles, and the like: And though these mighty Operations of the Spirit did afterward by degrees cease; yet the constant Influence of the Holy Ghost, and the Blessing of God conferred by the Imposition of Hands, did in all succeeding Ages express and shew forth it self in great and very remarkable Effects: It filled Men with Spiritual and Internal Strength; it indued them with Courage and Wisdom and Fortitude, to confess boldly the Faith of Christ Crucified, and to promote zealously the Service of the Church; it wrought in their Minds an Ardent Love of God, and a continual Joy in the Holy Ghost; a perfect Purity of Heart, and Contempt of all Worldly Enjoyments; a boundless Charity towards all Mankind, and an infinite desire of doing good in their Generation. And were Young Persons taught Now to receive Confirmation with the same Preparation, with the same Reverence, and with the same Expectations, that they did in the Primitive Times; we might yet expect, that God would annex the same Inward Blessings, to the Use of the same External Means. Were none esteemed Perfect Christians, or looked upon as Compleat Members of the Church, before Confirmation; Parents and Sureties would be obliged to instruct and prepare Children in order to be Confirmed; and we should not see the generality of Men esteeming themselves Perfect Christians, and Faithful Members of the Church, without ever knowing how, or upon what Conditions they were admitted into it. Were none admitted to Confirmation, who had not first passed through such a regular course of Catechizing, as to understand perfectly the Extent of their Duty, and their Obligation to perform it; this would breed in Young Persons a great Reverence and Esteem for Religion, and a great Zeal in preparing themselves that they might be thought worthy to be admitted to the compleat Communion of the Church, and to the Participation of its higher Mysteries: By this means Children would be fully and distinctly instructed in the nature and design of Religion, as soon as they came to the knowledge of Good and Evil; and we should not see Men live all their Lives in the Communion of the Church, and in the Participation of its Sacraments, without ever understanding the very first Principles of the Doctrine of Christ, or what it was that they promised at Baptism: By this means that gross Ignorance, in which so many thousand Christians live and die, would in great measure be prevented; and we should not see Children for want of Instruction so soon possessed and corrupted by Vice, as to Lie and Swear, to be Disobedient and Ill natur'd, to be Vain and Idle in that tender Age, wherein they might as easily be formed to all the contrary Virtues with the same advantage of Prejudice and first Possession. Were none received to Confirmation, who did not express a sincere Resolution to live from thenceforward according to the Purity and the Equity of the Gospel in all Holiness and godly Conversation; or who did not with free Choice and a zealous Disposition of Mind desire to take upon themselves their Baptismal Vow, and to make publick Profession of their Faith and Obedience in the presence of God and his whole Church; this would give a mighty Reputation to Religion and Virtue; this would prevent that Goldness and Deadness in Religion, which proceeds from Mens taking up the Profession of it in course, without due Preparation and Disposition of Mind; this would make Men earnest and serious in the Profession of Christianity, and solicitous not to contradict their Profession by their Lives: such a Solemn Renuntiation of the World, the Flesh and the Devil; such a Vow solemnly confirmed and ratified by our personal Protestation in the presence of God, and in the sight of the Congregation, could not but be a mighty Bridle to restrain Men from Sin, and a mighty Spur to provoke Men to Good Works: The Fear of God, and the Shame of Men, in whose presence so sacred an Obligation was entered into, could not but be of great force to bind men to live worthy of this great Vocation, that they might answer the expectation of God and his Church, and not become a blemish and dishonour to their Religion. Lastly, Were none admitted to Confirmation, without being first fully perswaded, that they came now to receive the Perfection and Strength of Baptismal Grace; that they came now to receive †Signaculum Dominithe Seal of the Lord, whereby they are separated unto the Service of God, and to the Day of Redemption: In a word, that they came now to receive the Assistance of the Holy Ghost, which should from henceforward continue with them, to inable them to perform all the Commands of God, and to resist and overcome all the Temptations of the Enemy; we might have reason to hope, that as in the Primitive Times, so Now also these External Ordinances would be accompanied with such plentiful Effusions of inward and sanctifying Grace, as would have a visible effect in the Lives and Manners of Men: The time was, when the Professors of True Religion could challenge the Unbelieving World to give them a Lustful, Malitious, Passionate, Revengeful Man, and they would by the Administration of Baptism and Confirmation, transform him into the Purest, the Meekest, and the Gentlest Spirit upon Earth; and since God has promised to be always with the Church by his Spirit even unto the end of the World, I see no reason why Confirmation of Baptized Persons, if it were celebrated by us with the same Preparation and Reverence as it was among the Antients, might not be as effectual Now to Confirm Men in Virtue, as it was Then to Transform them from Vice; and have as proportionably great an effect upon the following part of our Lives, as it had upon theirs. By these means the Church would be again restored to its Antient Regular Constitution: By these means many perplexing Scruples about the Worthy Receiving the Holy Communion, would in great measure be removed; no one being capable of being admitted to that Holy Sacrament, without having been first Confirmed; and no one being capable of being Confirmed, without having first passed through such Preparation, as would sit him for the Communion: Lastly, By these means, if any one after Confirmation lapsed into the practice of any great and notorious Sin, a fair opportunity would offer it self of restoring some degree of that Antient Discipline, the want of which is so justly lamented by the Church; this Solemn Preparation, by which I suppose persons fitted for Confirmation, being the most likely thing in the World to work in Mens Minds such a Dread of Sins to be committed afterwards, as would dispose them to submit to, and to profit under Discipline.
7. These are the exceeding great Benefits, which would arise from such a Solemn and Religious Use of Confirmation: But till this excellent Institution can be restored to its Antient Solemnity and Reverence, (which as it is much to be wished, so in the present degeneracy and corruption of Manners it is hardly to be hoped,) all that can be done, is earnestly to exhort those who are in any capacity intrusted with the Instruction of Children, that they be careful for the Honour of God, and for the Welfare of his Church, to teach them to Love God and Religion with their first Love; to improve in them those Natural Principles of Justice and Truth, Honesty and Thankfulness, Simplicity and Obedience, which God hath planted in their very Creation; to teach them to resist the Prejudices and first Insinuations of Vice, and to be afraid of a Sin as of Death; to fill their Minds with great and honourable thoughts of the Privileges of being made Members of Christ, Children of God, and Heirs of Heaven; to instruct them fully in the Extent and Obligation of all the Duties of the Christian Life, which in their Baptism they ingaged to perform; and, when they be thus Qualified, to bring them with Understanding and Resolution, with Desire and Zeal, to receive at Confirmation the Consummation of Baptismal Grace, and a joyful Assurance of Glory and Immortality, if they shall persevere in their Faith and their Obedience to the end.
8. My Design in the following Essay, is not to enter into any Question of Dispute, but only to lay down some brief and practical Directions, by which one that designs to be Confirmed, (whom I always suppose of Age to understand the whole Doctrine of Religion,) or one that is already Confirmed and is sincerely desirous to lead a Religious Life, may attain to that Primitive Holiness and that Perfection of Virtue, which becomes the Truth and the Purity of the Gospel.