"Apostolical Work": a 1693 Confirmation sermon

In 1693, Philip Stubbs - then a curate in the Diocese of London, later Archdeacon of St. Albans - was invited to preached at a Confirmation by Compton, Bishop of London (see the account of the sermon provided here).  The sermon was entitled 'Of the Laying on of Hands: A Sermon Upon the Holy Office of Confirmation According to the Order of the Church of England'.  It was immediately published and was republished a number of times thereafter.  The fourth edition in 1717 was published "at the command" of the then Bishop of London, Robinson.  In other words, the sermon can be taken to be representative of late 17th and early 18th century thought in the Church of England on the Rite of Confirmation.

The dedication of the fourth edition expressed the hope that it would be a blessing to "upon all those who shall use it" in the "Apostolical Work" of "Confirming the Churches". This emphasis on the apostolic nature of Confirmation is central to the sermon.  Stubbs addresses those who challenge the reliance on use of the laying on of hands Acts 8 and 19.  Critics of Confirmation (now as much as then, we might note) regarded these examples as uniquely related to the mission of the apostolic church and times, and not referring to a perpetual ordinance in the church.  Attention was particularly drawn to the description of the miraculous gifts of the Holy Spirit then bestowed and - of course - absent from later Confirmation. Stubbs responded in thoroughly Augustinian (and, indeed, Pauline) fashion:

That the Holy Ghost is given us in this Ordinance, not to make us able to Prophecy, to speak with Tongues or the like, but to know the Word , and do the Will of God as well as we can. To which purpose ... hear what St. Austin long ago against the Donatists ... 'The Spirit which is now given by Impoſition of Hands, is not attested by Temporal and Sensible Miracles, as it was at first, for the Commendation of our Faith while t'was young, and to enlarge the Beginnings of the Church: For who expects now, That those on whom Hands are laid, for receiving the Holy Ghost, should presently speak with Tongues: But Yet, the Divine Love is understood to be secretly and invisibly inspir'd into their Heart's, by the Bond of Peace, which Enables them to say, The Love of God is spread abroad in our Hearts by the Holy Spirit that is given us'. The Consequence of all which is, that we ought not any of us to despise Confirmation, because it is not attended with miraculous Gifts, which have ceased above Twelve Hundred Years ago; since although it imparts no Graces to us now, yet it may be the means of communicating such gifts as may enable us to perform our Duty, for the attainment of Eternal Life, which is far better.

This being so, Stubbs declares that these passages from Acts 8 and 19 demonstrates that "Confirmation was not to be a mere temporary Rite, calculated only for the Exigencies of the Apostolical Times, but a perpetual Usage, for the Benefit of all succeeding Ages".  He goes on to challenge the critics of Confirmation, who interpret these references to the laying on of apostolic hands as temporary and relevant only to the apostolic age, to explain why this ordination should be retained if this ordinance is rejected:

As for those therefore, who, would have Confirmation now wholly laid aside, as not according to the Example of the Apostles, becauſe in the Infancy of the Church, the Holy Ghost was in some Cases miraculously bestow'd by such Imposition of Hands, which ought not for good reasons to be expected now: They may as well assert, that the impoſition of Hands for Ordination, is not continued in the Church from the Example of the Apostles, because then the Holy Ghost was sometime extraordinarily given thereby.

Stubbs returns to Acts 8 to demonstrate that bishops alone should confirm, that presbyters could not administer this Rite:

as it was back'd by that early and notable Example of St. Peter's and St. John's Mission from Jerusalem to Samaria, to confirm those whom St. Philip had baptized, but could not confirm, made this Custom to prevail in the Church, That, we are told, there cannot be produced any authentick Testimony out of Ecclesiastical Hiſtory, where a mere Presbyter presumed to exercise the Office of Confirming, which was ever in the Primitive Church reserved to the Bishop alone.

As to the benefits of Confirmation, the sermon offers an account which became characteristic of 18th century teaching on the Rite and the significance of its place in the Anglican pastoral vision:

The Benefits they receive by Confirmation, if duly qualify'd, is the infusion of that Heavenly Grace into their Hearts, mention'd in the Biſhop's Benediction, and specified in the First Prayer, as we are assured, out of the Office of Confirmation, so long ago as St. Ambrose's Time, To be The Spirit of Wisdom and of Understanding; Of Wisdom , i e. in spiritual Matters; and of Understanding, i.e. of apprehending what we are taught; The Spirit of Counsel and of Ghostly Strength; Of Counsel, i.e. of prudent managing all our Actions; and of Ghostly Strength, i.e. of executing all our Religious Purposes; The Spirit of Knowledge, and of true Godliness; of Knowledge, i.e. of discerning between Good and Evil; and of true Godliness, i.e. of Devotion in God's Service: Lastly, The Spirit of Fear, i.e. of Reverence towards God in all our Actions; and what an inestimable Advantage is this, if we reap these great Blessings from Confirmation as I question not but every pious Christian doth in some Measure, who is sincere in his Intentions and Endeavours? If we are from henceforward wise and apprehensive, prudent and courageous; discreet in our Choice; devout in our Duties, and pious in our Lives, What Graces will there be wanting? Which of them will not spring from this Root? We shall then be endued with Charity and the Love of God, Humility and Watchfulness, Faith and Holiness, Meekness and Patience, Temperance and Chastity; everything that may make us good Christians, good communicants.

This 1693 sermon, therefore, is an expression of the classical Anglican teaching on Confirmation, demonstrating how it had taken root and was given expression from the pulpit.  It forms an apt conclusion to the short series of recent posts on laudable Practice regarding Confirmation.  Part of the project of recovering Anglicanism's rich and vibrant theology of Confirmation - and refuting the 'a rite in search of a theology' agenda - must include confident, coherent, and persuasive exposition of this teaching from the pulpit.