Cheirothesia, or, A confirmation of the apostolicall confirmation of children setting forth the divine ground, end, and use of that too much neglected institvtion, and now published as an excellent expedient to truth and peace / by Jos. Hall ...

Imposition of Hands.

Sect. 1.

IT is no small won∣der to me, that amongst all those great wits of the later times, that have so curiously pried into all the corners of Apostolicall In∣stitutions and practises, I could meet with no one, that hath so much as taken notice of this, of the Imposition of Hands; which yet, all the while, lay so broad open before them, as that the Doctrine thereof is by the Apostle reckoned amongst the first Principles of Christian Religion: Is it for that men are unwilling to know some

Truths, whose unpleasing con∣sequences they would be loath to own? Or, is it that they are carried away with so high a pre∣judice against this practice, by reason of the extreme abuse of it, as that they are afraid to en∣tertain any thoughts concern∣ing it? However it be, certain∣ly the Spirit of God hath not* 1.1 doubted to place this amidst the rank of the clearest and most concerning verities; and amongst such, as are essentially fundamentall to our Christian Profession; joyning it together with those main Principles of Faith, Repentance, Baptisme, Resurrection and Judgment: What shall we say then? Dare any Christian presume to say, that the Apostle, the great and wise Master-builder of the* 1.2 Church, mistook the foundati∣on whereon he built? Or, dare

any presumptuous soul single this one Article from the rest, as meerly temporary, when all the rest are granted to be of e∣ternall use? Can there be any time wherein Faith, and Re∣pentance from dead works, shall not be necessary, both for knowledge and practice? Can it be, that Baptisme should be ever out of date? Can the Do∣ctrine of the Resurrection from the dead, and of the last Judg∣ment, be ever unseasonable, and super annated? How, or why then should that of Imposition of Hands, which is indivisibly marshalled with all these, by the blessed Apostle, be shuffled out from the rest, as arbitrary, and altogether unnecessary?

Sect. 2.

Taking it then for granted, that the Apostle accounts the Doctrine & practice of the Im∣position

of Hands, to be both of excellent use, and, as then, of great importance and neces∣sity in the Church of God: Let us inquire, in the next place, what is meant by this so requi∣site Imposition, and of what kind it is. Besides that extra∣ordinary act of laying on the hand for curing of diseases and infirmities, practised by our blessed Saviour and his Apo∣stles, and for conveying the Holy Ghost in a miraculous way; in the Primitive times there were three occasions and usages of Imposition of Hands; in cases of, I. Confirmation, 2 of Ordination, 3. of Absolution & re-admission of Penitents. That the first of these is here inten∣ded, not only all Antiquity, but all late Interpreters (except some few Straglers) do unani∣mously agree: neither indeed

can it, with any probability, be taken of either of the other; Not of Ordination: What should Novices have to do with that businesse now in the Pri∣mer of their Christianity? Their Teachers were only concerned herein, not the Puisnes in that School of Christ: Not of re∣admission of Penitents, the ce∣remony whereof (for ought we can find) began not till after the Apostles: Doubtlesse there∣fore of Confirmation; for which cause also (as Calvin* 1.3 well noteth) it is paired toge∣ther with Baptisme, as an ordi∣nary subsequent thereof: So as this practice thus hinted by the Apostle, and made good (as we shall hereafter shew) by the constant Tradition of all fol∣lowing times, is plainly deri∣ved, even by Mr. Calvins own confession, from no lesse then

Apostolicall Institution.

Sect. 3.

It hath been the lot of this sacred Rite to fall into ill hands, & to be foully wronged by a double extreme; the one, of Excesse; the other, of De∣fect.

The Excesse, in a superstiti∣ous over-doing, and over∣valuing it; the Defect, in a neglective dis-estimation; both which must be clearly evicted and quit, ere we can present this holy Ordinance to the be∣holder, in its native beauty and perfection: First then, it is an injurious Excesse of respect that is given to Confirmation, by them, who have advanced it into the rank of Sacraments, forcing upon it that honour which it never originally affe∣cted, and which it utterly (with due modestie) refuseth to under∣goe.

To make up a Christian Sa∣crament,* 1.4 Cardinall Bellarmine himself sticks not to professe three things to be necessarily required: First, a promise of Grace; Secondly, a sensible sign, together with a word, whereby that promise is ap∣plyed; Thirdly, a command from God, enjoyning the mi∣nistration of it: Now after all his confident undertaking, where are all, where are any of these to be found in this busi∣nesse of Confirmation?

For the promise, he tels us of the Comforter, whom our Lord Jesus pre-ingaged him∣self to send; and of that gra∣cious word, at his last farewell, Ye shall receive power, after that* 1.5 the Holy Ghost is come upon you: But what is this to the particu∣lar act of Confirmation? All this might well have beene,

and yet no hands imposed, no Confirmation implyed. Well might this promise confirm the Apostles in a confident expe∣ctation of some miraculous work to be wrought upon them, but could give no inti∣mation of a new Sacrament to be erected; no specialty of their hands to be imployed in an imposition: That distinction* 1.6 therefore of Alphonsus Vival∣dus, that Christ instituted this Sacrament, though not, exhi∣bendo, yet, promittendo, is no better then frivolous; unlesse he can shew, that our Saviour applyed that generall promise to this speciall institution: which he shall never be able to perform.

For the sensible sign; here were hands indeed laid on, but not with any intention of acting or constituting a Sacrament:

And▪ where is the solemn Word whereby that promise is ap∣plyed, and that sign actuated? Surely, here, God is silent; men may speak: For that set form which they bind their tongues unto, I sign thee with the sign of the crosse, and confirm thee with the chrisme of salvati∣on, in the name of the Father, Son and Holy Ghost; whose is it? They dare not father it up∣on Christ, who is the sole Au∣thor of Sacraments; it is a de∣vice of their own, and there∣upon subject to much variation of expression, as their Casuists stick not to confesse.

As for any command, it is as far to seek, as either of the other: What Scripture can be pretended to carry the least co∣lour of a mandate? It is a poor shift of the Cardinall, in stead of a word of injunction, to flap

us off with the execution of* 1.7 the act: It is true, hands were laid on by the Apostles, the Holy Ghost was given: but was this done with either pur∣pose, or charge, to make this a perpetuall Sacrament unto the Church? Or, if this were any where to be found, yet what were all this to the warrant of the rites used in the Church of Rome, in the administration of this pretended Sacrament? Wherein, as if the Apostles act were quite forgotten, there is no Imposition of hands at all, only some strange and uncouth rites are foysted in, which the Apostles were never guilty of thinking of: For in what Scri∣pture shall we look for the Chrisme compounded (as it needs must be) of oyl and bal∣same? Where shall we look for the consignation with the

crosse in the forehead? for the box on the ear given to the confirmed, with the rest of the complements of that pre∣tendedly-Sacramentall action? So as now the Cardinall may spread before us the testimonies of ten Popes, nine Councels, nine* 1.8 Greek Fathers, ten Latin, besides middle aged Authors and School-men, for the avowing of this their Sacrament, and the antiquity of the holy appen∣dances of it: but all these fall too short for the proof of a true and genuine Sacrament of the Christian Church; a truth that was well seen by the quick and* 1.9 piercing eies of our Alexander of Hales, the Father of the Schoolmen, whom they styled, the Irrefragable Doctor, and the fountain of life: As also, by his acute Disciple, Cardinall Bo∣naventure, whom they have ho∣noured

with the title of a Saint; both which flatly deny any such Sacrament instituted by Christ, or so much as by his A∣postles; sending us for the first rise of it, to a French Councel held at Melde, which was not till the year of grace, 845. So as the Roman Catechisme, which from the counterfeit au∣thority of their Fabian, would cast their holy Chrisme upon Christ himself; and Scotus, who yet suffers for stooping so low, as to fetch it from the A∣postles, are quite beside the cushion.

Sect. 4.

Yet a far more injurious de∣gree * 1.10 of Excesse it is, that Con∣firmation is not only ranged together with the holy Sacra∣ments, but also equalled, and (not without an high and in∣tolerable affront) preferred to

Baptisme it self: Not so much in respect of the dignity of the person, whose hand was wont to be imployed in this action, (held commonly, and of old, in a key above Presbyterie, or as Primus Presbyterorum, in the lowest style) as of the vertue and efficacy of the act it self; with∣out which, the eminence of the agent could avail little to the dignifying of the work: We know, the very Angels are con∣tent to condescend to mean offices, for the good of us, wretched men; yet those acts to which they have stooped, have been never the more en∣nobled in themselves: And if* 1.11 an Emperour shall be designed to hold a Popes stirrop, the act is never the lesse servile, because the Agent is royall: It is not for us, in this case, to stand up∣on the person; to whom, if it

were appropriated of old, as Hierome speaks, propter hono∣rem Sacerdotii, I fear it is now, by some, denied, propter invi∣diam Sacerdotii; the case is herein much altered: Once men could have been content, with the Galatians, to have pull'd out their own eies, and to have given them to us: but in these last times, too many could be content to lose one of their own eies, that we might lose both ours: however, it were great pity and sin, that so holy an act should lye still, as dead, whiles we strain courtesy who should take it up. But it is not, as I said, so much the dignity of the agent that is insisted upon, as the power and energie of the act of Confirmation, which is by our Romish Doctors set up, proudly to contest with, and over-top the acknowledged

Sacrament of Baptisme; If Ba∣ptisme* 1.12 be yeilded to begin our Christendom, Confirmation, they say, perfects it; and all the praises which they, from their Urban, Melchiades, Clemens, Fabian, and others, yeild unto their Confirmation, are under∣stood (as Chemnitius well con∣strues them) as Antitheticall; so many derogations from the power of Baptisme: In Ba∣ptisme, say they, we are regene∣rated to life; in Confirmation, we are armed to fight: In Ba∣ptisme,* 1.13 there is only preparation made for Gods in-dwelling in our hearts; in Confirmation, he a¦ctually takes up the house-room for himself: Yea, in flat tearms, they dare say, He shall never be a Christian, that is not anointed by Episcopall Confirmation; and it is the title of one of the Chapters of their Decretum,

Manus impositionis saer. &c.* 1.14 The Sacrament of the imposition of hands is more worthy then the Sacrament of Baptisme.

These, and whatever other excesses of Titles and Preroga∣tives, have been cast upon this holy Institution, to the dispa∣ragement of other more noble Ordinances, have not a little blemished the face of it, in some undistinguishing eies. To which may be added the over-eager and tumultuous affectation, wherewith it was wont, not ve∣ry long since, to be prosecuted* 1.15 in some parts (the Western e∣specially) of this Church. It cannot be spoken, with what fervour, and violence of desire, that people were wont to sue for this sacred ceremony: What Fair-like confluences have we there seen of zealous ambients? How have we been tired with

the importunity of Suitors, im∣patient of either deniall, or de∣lay? How have we been op∣pressed with the throngs of the multitude, striving for the first admission? Insomuch, as we have been forced to call for the help of Officers to our rescue from that well-meant impetu∣ousnesse? Yea, so hath that people been formerly devoted to this religious institution, that the want of it was one of the causes of their insurrection in the daies of King Edward the sixth; falling out, as then, by reason of the absence, or willing forbearance, of Miles Cover∣dale, their elected Bishop.

Now I must be pardoned, if I impute some part of this height of zeal in those our mo∣dern Clients, to an ungrounded over-weening of opinion, which they have conceived of this

godly Ordinance traduced un∣to them by their fore-fathers; whereof, if need were, I could give too sufficient an account to the Reader: an errour, which by good counsel, might in good time be redressed.

Sect. 5.

But leaving the considerati∣on of an excessive over-valua∣tion, whereof (I dare under∣take) the greatest part of this Nation, at this day, are far e∣nough from being guilty: we descend to that other extreme, of defect; whereof, I fear, there are not too many free: What an universall neglect is there of this holy duty in all the Churches that professe Re∣formation? What a willing forgetfulnesse of it? as if there had never been any such matter practised in the Church of God, never any such ceremony so

much as intimated by any A∣postle, never any mention or memory of it in the succeeding ages; lastly, as if there never had been, never could be, any profitable or godly use of it a∣mongst Christians.

Yea rather on the contrary, how odious is the very name of it grown to the ears of those, who professe the strictest god∣linesse? How is the practice of it cryed down, and hooted at, as meerly superstitious and An∣tichristian? Who can but won∣der at this strange partiality? that men who professe so awe∣full an observance, and so strict and punctuall imitation of all the Apostolicall Ordinations and actions, should willingly a∣bandon, and carelesly slight one of their prime, and most apparent institutions? Faine would I know what they can

say to this irrefragable text? Was there not such a thing, in the Apostolick times, as the Imposition of hands? Was not the Doctrine and practice of it held so usefull, as that it was singled out for one of the Principles of Christian Religi∣on? Is there not as much oc∣casion and need of the use of it, as ever? Was this only a tem∣porary Institution, soon after to be abrogated? What need was there then to trouble the* 1.16 heads, and to clog the Cate∣chisme of Christian novices with a vanishing, and now al∣ready-gasping Ceremony? And why is it ranked in the style of Faith, Repentance, Baptisme, &c. whose use and practice must be perpetuall? Surely to coop up the Doctrine of Ba∣ptisme, and Imposition of hands, in a Parenthesis, as some

have poorly devised, is both very unreasonable, and injuri∣ous to the Spirit of God, which would have this Scripture to run freely, in all equall relati∣ons, to the fore-going and fol∣lowing clauses: what God will have laid open, it is high presumption in any man to en∣close.

Sect. 6.

That the Apostles laid their hands on persons formerly ba∣ptized, and hereby conveyed unto them the Holy Ghost, is so clear a truth, as none durst ever deny: But did not this priviledge rest only in them, and die with them? As it could not be bought and sold, accor∣ding to the profane and sacri∣legious offer of the wicked sor∣cerer; so, could it be bequeath∣ed unto, and feoffed upon their holy Successors? Surely, we

hear our blessed Saviour, at his parting, say, Lo, I am with you alway, even to the end of the* 1.17 world: Those blessed men to whom these cordiall words were spoken, were not to stay long in the world: not to their persons therfore, but to their succession, was this promise both made and verified.

Not in respect to those mi∣raculous gifts, which as persons extraordinary, they both had, and conferred (in this singular qualification they neither had, nor could have any Successors in the following times) but in respect to those better graces, which, as Predecessours to the ordinary Pastours, and Over∣seers of the Church, their Mi∣nistery should convey to the souls of Gods people. Here∣upon it is, that their Successors do justly claim a true right to

this Divine priviledge, and find a just warrant for their Imposi∣tion of hands: For the effectu∣all performance whereof, yet, they challenge not any power, by an inherent vertue in them∣selves, or by any authoritative bequest from, or to others, but only in an humble way of im∣petration, by their faithfull prayers, which are the life of that holy Ceremony, accor∣ding to the practice of the Apo∣stles themselves; who, though miraculously gifted, yet aided still their hand with their tongue, devoutly suing for what they intended to give: Let no man therfore pretend, that because the miraculous effects of the Apostolicall Imposition of hands are long since ceased, therfore the act is now idle and uselesse. Divine Institutions are ill-measured by sensible

operations: There are spirituall* 1.18 and indivisible fruits of holy Ordinances, which (as being most proper for them) shall be perpetually produced by them, (through the blessing of the Almighty) even when there is no appearance of any outward efficiency.

Such are they which pro∣ceed from the Imposition of sacred and authorized hands, if the judgment of a learned Fa∣ther, and eminent Saint, may find place with us; It is not now,* 1.19 saith he, as it was, that by the te∣stimony of temporall and sensi∣ble miracles, the Holy Ghost is by the imposition of hands given, as formerly it was, for the commen∣dation and better setting forth of the then new moulded faith, and for the enlargement of the new∣begun Church: For who doth now expect, that those, upon

whom hands are imposed for the receiving of the Holy Ghost, should suddenly begin to speak with tongues? but invisibly and secretly by the bond of peace is the love of God conceived to be thus inspired into their hearts.

The instance that Bellarmine* 1.20 himself gives to this purpose is beyond exception; In the be∣ginnings of the Church those that believed wrought miracles, as our Saviour foretold his A∣postles; now that effect hath long ceased; shall we therefore say that Faith is vain and force∣lesse? farre be it from us so to slaunder that Divine grace, which still and ever exercises a more excellent power in the Believer, in that it quickneth him to a new life; according to that of the Prophet, The just shall live by Faith. Although

then we presume not to affect the working of wonders by the imposing of our handsupon the heads of the baptized; yet why should we not dare to hope that the solemn laying on of appro∣ved hands, seconded by our fervent prayers, shall help to work an increase of grace in the hearts of capable Receivers?

Now if any man shall think fit to match this imposition of hands upon the baptized, with the anointing the sick with oyl, mentioned by the Apostle;* 1.21 which being both used, and re∣quired in the Primitive times, had doubtlesse a soveraign ef∣fect; but now the power of healing being lost, is no better then a purposelesse and vain ce∣remonie: let him know there is a great difference to be put be∣twixt both these, that oyl was professedly intended and used

for a bodily cure onely; recei∣ving its vertue from a power above that of nature; and there∣fore justly ranged amongst those primtive miracles, which continued not Ages in the Church; whereas the impositi∣on of hands was directed to Spirituall ends, and such as were of eternall use and bene∣fit; to which may be added, that the doctrine of anointing with oyl had never the honour to be numbred amongst Chri∣stian principles, which yet is yeilded to the imposition of hands by the great Herald of the Church.

Sect. 7.

Had the Apostle onely by the way so let fall the mention of imposition of hands, that no further noise had been after∣wards made of it in the Church of Christ, it might

perhaps have been supposed some occasionall ceremony not intended for perpetuity; but now, when we find the conti∣nuation of both the precept and practice, in the immedi∣ately-succeeding times, dedu∣cing it self through all the ages of the Church, (though late∣ward not without some taint of superstitious interspersions, which are easily wip'd away) we have reason to think it was never distin'd to an abrogati∣on: Clemens the fellow-labou∣rer to the Apostles, in that Epi∣stle which he writes to his Di∣sciples, Julius, and Julianus,* 1.22 makes an honourable com∣mendation of it to all Christi∣ans, charging them to hasten both their Baptisme and Confir∣mation, by reason of the great uncertainty of the time of their dissolution; attributing to it the

conveyance of the seven-fold grace of the Holy Spirit to the receiver. I may not conceal that the credit of this Epistle amongst the rest hath under∣gone question, (which indeed none of his letters have escaped (as is confessed by Eusebius) save onely that to the Corin∣thians now lately published) but not to stand upon Turria∣nus his terms of Apologie; I must needs say, this one carries simplicity in the face of it; pas∣sing under no other style then of Clemens Bishop of the city* 1.23 of Rome; and, that if the autho∣rity of it be suspected, yet the age cannot, so as if not authen∣ticall, yet it is not denyed to be exceeding ancient.

That story is famous which* 1.24 is reported by Eusebius from Clemens of Alexandria, concer∣ning the young man whom

Saint Iohn the Apostle, after his return from Pathmos deli∣vered and doubly recommen∣ded to the carefull custody of a grave Bishop, under a vehe∣ment adjuration; the Bishop (saith that ancient and unque∣stionable Author) received the young man to his charge, trai∣ned him up in his house, and at last * 1.25 christned him; and after that proceeded yet to such height of diligent observance of him, as that for a singular preservative, he added moreo∣ver to him the obsignation with the seal of the Lord: (to wit, his Confirmation) who yet proving afterward miserably debauched, was by the Apostle graciously reclaimed.

Not to take in our way the full testimonies of Dennis the* 1.26 Areopagite, and Origen; that of Tertullian is most clear, the flesh

is over-shadowed with the im∣position* 1.27 of the hand, that the soul may be illightned by the spirit. And elsewhere; Then* 1.28 is the hand laid on by that benediction, calling in, and in∣viting the Holy Ghost: How frequent his Scholar the blessed Martyr Cyprian is in the report of this practice, no man that hath turn'd over his Epistles can be ignorant: And that no man may say these (if hundreds more such) are but single wit∣nesses; the Councell of Arles* 1.29 in the time of Constantine the great, consisting (as Binius numbers them) of two hun∣dred, or as Ado in his Chroni∣cle of six hundred Bishops, or∣daines, That if any shall return to the Church from their for∣mer heresie, they shall be exa∣mined concerning the Articles of their Creed; and if it be

found that they have been bap∣tized in the name of the Father, the Son, and the Holy Ghost; hands shall be onely laid upon them, that they may receive the Holy Ghost.

But to what purpose should I presse my Reader with throngs of witnesses, when all those testimonies which are mis-alledged by Romish Au∣thors, whether of Councels, or Fathers, or Doctors, to prove their Confirmation a Sacrament, yet cannot be deny∣ed thus much validity, as to prove there hath ever been a confirmation. If they have un∣iustly contended to impose a wrong title upon the impositi∣on of hands, yet it is no lesse clear that there was impositi∣on, then that there were hands to be imposed; and if they have palpably corrupted that

wholsom institution with the inter-mixtures of their own mis-becomming devises, this can be no more prejudice to the true Originall purity of it, then it can derogate from a beauti∣full face, that it was once be∣smear'd with a foul liniment; wipe off the filth, and the face is still it self. It is true, that some of their additionall Ce∣remonies came in betimes, but late enough to disprove their pedegree from any Aposto∣lique authority; others of them (as clapping on the cheek the crosse of the thumb, treading on the toe, filleting the fore∣head for seven dayes, and the like) may justly seem to be no lesse vain then new; and to serve onely to confirme us in the lightnesse and indiscretion of their founders: Casting aside therefore all those fopperies

wherewith time, and weak Su∣perstition have clogged this Holy Ordinance; Let us look at it in that native (and there∣upon most comely) simplicity wherein it passed from the hands of the blessed Apostles, and in that plaine and holy dresse, wherein they, by the guidance of the good Spirit of God, (wherewith they were inspired) left it to the enter∣tainment of the ensuing world.

Sect. 8.

That our Saviour laid his sa∣cred hands on the Children, that were brought unto him, in way of benediction, and that his Apostles laid their hands on* 1.30 Persons that had been Baptized for conferring on them the Ho∣ly Ghost, it is most evident; neither can it be doubted, but that their Successours in the Pastoral Charge of the Church laid their hands likewise upon

the formerly Baptized; other∣wise, (had not this been fami∣liarly known both in the Pra∣ctice, and use of it) Imposition of hands had never been recor∣ded for a point of the Ancient Catechisme of Christs Church:* 1.31 The succeeding hands then were also imposed; but to what purpose? Surely no Man can think the end of this act could in them be other then Holy, & Spirituall; as they in their cal∣ling succeeded those Prime Founders of the Church, so this act also succeeded theirs: though not in giving the visible Graces of the Spirit (which in thē was miraculous) yet in ob∣taining an increase of invisible Grace to the Receiver, as theirs also more effectually did: For certainly, we shall grosly mis∣take this whole act, if we shall conceive it to have been onely

a dumb or dead Ceremony, completed in the motion of an Hand, and touch of an Head; there was withall a life, and vi∣gour put into it by the zealous Prayer of the godly Pastor, and Congregation, which might not returne to him with∣out a Blessing: Neither was it otherwise of old; When the Patriarch Jacob laid his hands upon Ephraim, and Manasses* 1.32 Head, it was not without a fer∣vent apprecation; God, be∣fore whom my Fathers, Abra∣ham and Isaac did walk, the God which fed me all my life∣long unto this day, the An∣gell which redeemed me from all evill, blesse the Lads. It was not the bare hand of Moses* 1.33 laid upon Joshua that could re∣plenish him with the spirit of Wisdome without his Prayers: Yea, our blessed Saviour him∣self,

to whom all power was* 1.34 given in Heaven, and in Earth, when he touched the dumb Man, and said, Ephatah; he lookt up into Heaven, as thence fetching his Cure: The Apo∣stles, when the seaven Elected Deacons were presented un∣to them, did not without so∣lemne Prayer, lay their hands* 1.35 upon them: When Barnabas and Saul were separated by the charge of the holy Ghost, to the great worke of God, to which they were Designed, Hands were laid on them, but* 1.36 withall, Prayers were made for them. So in this very case, when the Baptized Samaritans should be confirmed by Peter* 1.37 and John, their hands were laid on with Prayers. These, these are they which gave Virtue to the Hands; which certainly without these, being but Flesh,

could have no Spirituall Ope∣ration upon the Soul; but be∣ing thus seconded, could not but be available to the furthe∣rance of Grace in the Recei∣ver.

This is the practice which Holy Cyprian tells was succes∣sively continued in the Church; who speaking of the Samaritans* 1.38 Baptized by Philip, and con∣firmed afterwards by the Pray∣ers, and Imposition of the Hands of the forementioned Apostles, addes (Quod nunc quoque, &c.) which is still (saith he) practised amongst us, That those, which are Baptized in the Church, are by the Gover∣nours of the Church presented unto us, and by our Prayers, and laying on of our Hands receive the holy Ghost, &c. It is utterly needlesse to cite any further proof of this Point; or any par∣ticular

Attestation to the act of Confirmation, done with great consent, and allowance in the Primitive times; when S. Jerom* 1.39 in his Dialogue against the Luciferians; having said, That by the imposition of Authorized hands, the holyGhost was still con∣vayed to the Baptized, addes; Dost thou ask me where this is written? In the Acts of the Apostles; but if there were no Au∣thority of Scripture at all for it, the consent of the whole world to this point, might well challenge the force of a precept: Thus he. Since therefore it is undeniably certaine, that after the miracu∣lous Gifts were ceased, yet still this practice of Imposition of hands was, with the generall approbation of the Christian Church, continued to succee∣ding Ages; I ask when, and why it ceased? Have we any

warrant for banishing it out of the Church of God? Have we any just ground of reason to forbear, and discontinue the use of it? Have we lesse need of Grace, or Confirmation then our Forefathers? Or, is the power of Gods Ordinance abated, and now languisheth with Age? Or, are we lesse qualified to performe this gra∣cious act then our Predeces∣sours? Surely, the Church of England which (to Her eter∣nall praise and honour be it spoken) hath ever been studi∣ously carefull to maintaine all Apostolicall constitutions and practises, above all Her Refor∣med Sisters hath not failed to hold out this Holy Ordinance, and to recommend it in the most Ancient, Simple, and In∣offensive Forme to all Her obe∣dient Children: Neither doe

we finde that the present times (though too ful of Distraction and Quarrell) have ever decla∣red any Opposition to, or Dis∣like of that never-interrupted, never-disallowed Institution: so as we have just reason to think, that it both should, and doth continue in its full right and vigour.

Sect. 9.

But lest the discontinuance of the act, together with some prejudice of the otherwise af∣fected, should have worne out of the mindes of Men the Me∣mory of that Laudable and Godly Practise, it will not be amisse to recall unto our thoughts, the Wise and Exem∣plary Order wherein that Ho∣ly Rite was injoyned to be ad∣ministred.

First therefore, having remo∣ved away all the trash of Super∣stitious,

and frivolous Appen∣dances, as the Crosse, the Chrisme, the Stripe, the Fillet, and the rest; as aiming onely at the Originall simplicity of that Religious Ceremony:

Secondly, having removed away all opinion of a Sacra∣ment, (for which the Church of Rome hath unjustly strugled) and therewith disclaimed all derogation from the power and vertue of Baptisme:

And thirdly, having solemn∣ly professed against the mis∣conceit of an absolute necessity of this rite to Salvation in them, which die after Baptisme, before hands can be laid upon them; the Church of England hath piously ordered the Im∣position of hands so to be Ad∣ministred, as may be to the greater edification of those that are to receive it; and therefore

hath ordained that none should be confirmed but such as can give account of having learned the Articles of the Faith, the Lords Prayer, the Ten Com∣mandements, and that initia∣tory Catechisme, which is pur∣posely appointed for their pre∣paration; wherein this Church hath judiciously, and not with∣out good ground both of Rea∣son & Religion, reformed that common Errour and Abuse of the Church of Rome, which commonly casts away their Confirmation upon Babes in the Cradle of their first infan∣cy; For though some of their Doctors are willing to limit* 1.40 this act unto the age of their puberty, which is the twelfth year; others to the seventh; that so the Child may at least re∣member (though yet he under∣stand not) what was done to

him; yet the most are of o∣pinion, that there is no cause to deferre their Confirmation till they come to the use of Rea∣son; and doe practise accor∣dingly; so as Alphonsus Vival∣dus* 1.41 tells us that commonly in Spaine, all Children of two, or three years old, are wont to be confirmed; and Petrus a Soto and Cassander professes it to have beene the ancient Order of the Church, that forthwith after their Baptisme, Children should also receive their Con∣firmatiō: In which point I can∣not but allow the moderate de∣termination of C. Bellarmine;* 1.42 who tells us, that when persons of ripe Age come to be Bapti∣zed, the same day, together with Baptisme they receceive both Confirmation, and Eucharist; but when they are Baptized, be∣ing Infants, the other two are

justly deferred till the Receiver attaines to the use of reason; since (as he truly resolves) nei∣ther of them are necessary for Infants, and both of them are received with more fruit, and greater reverence, by those which are come to a mature Age.

But though he come home to us in matter of time, yet the Church of England goes be∣yond him in the qualification of the persons, in whom he (as holding Grace given by the ve∣ry work wrought) professes not to require that measure of knowledge and preparation, which we cal for, & presuppose in those who shall be admitted to the Imposition of our hands; upon this ground, that the An∣cients stood not upon Cate∣chismes and Examinations in the laying on of their hands in

the Primitive times, but con∣ferred their Confirmation up∣on Infants; whereat no man can wonder, that knowes they were also wont of Old (up∣on a weake misprision) to cram the blessed Eucharist into the mouthes of Infants; to the due participation where∣of notwithstanding, we know a competent measure of know∣ledge, and felf-examination ought to be required; doubtless if a meet time be fit to be stood upon, much more a meet ability of understanding; so as in this point, I may safely appeal to any well-informed conscience, whether the Church of Eng∣land have not chosen the better part, and with great judgement reformed a palpable defect in the Roman profession.

Sect. 10

And certainly, the considera∣tions

whereupon this Church* 1.43 professeth to be led into this just and pious resolution are such, as may well become the gravity and godly care of our gracious Mother; which the Rubrick thus expresseth: First, because that when Children come to the yeers of discretion, and have learn'd what their God-fathers and God-mo∣thers promised for them in Ba∣ptisme, they may then them∣selves with their own mouth, and with their own consent o∣penly* 1.44 before the Church ratifie and confirm the same; and also promise that by the grace of God, they will evermore ende∣vour themselves faithfully to observe and keep such things as they by their own mouth

and confession have assented unto.

Secondly, for as much as Confirmation is ministred to them that be baptized, that by imposition of hands and pray∣er they may receive strength and defence against all tempta∣tions to sin, and the assaults of the world and the Devill; it is most meet to be administred when Children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the Devill, they begin to be in danger to fal into sundry kinds of sin.

Thirdly, for that it agreeth with the usage of the Church in times past, whereby it was ordained that Confirmation should be ministred to them that were of perfect age, that they being instructed in

Christs religion, should openly professe their own faith, and promise to be obedient to the will of God.

Now let any Reader, let any Adversary say, whether any de∣termination could be more ho∣lily-rationall, or more evident∣ly conducing to the furthering of the welfare and salvation of Christian soules, in this case, then this which our Mother the Church of England hath upon sad and serious deliberation fixed upon; which if it had been accordingly executed, with that constant care and fidelity as it ought, would certainly have prevented many foul and monstrous exorbitances in matter of Doctrine, and many horrible enormities in the pra∣ctice of mens lives; with both which we are now miserably pestred and over-run.

When the party then is upon due examination, found fit both for age and knowledge, he is to be in due season presen∣ted to the imposition of hands; which is ordained to be perfor∣med with such holy comlinesse and such vigor of devotion, as (be it spoken without envy) the Church of England may be herein well proposed as a pat∣tern to all the Christian Chur∣ches in the world; doubtlesse if* 1.45 there be any Church under heaven that hath continued the Apostolicall institution and practise of the imposition of hands in the native simplicity and purity thereof, it is the Church of England.

But that we may not think the Church of England (though more eminent in this point then her other sisters)

goes alone in her judgement and practise of Confirmation, by imposition of hands, let us see the free and full astipulati∣on of other famous Divines and Churches to her, in both these.

Philip Melancthon, as in be∣half of the Churches of Saxo∣nie, hath thus: In ritu Confirma∣tionis fiebat &c. In the rite of* 1.46 Confirmation there was of old an explication of doctrine; wherein every one was to recite the summe of Christian Do∣ctrine, and openly to professe his detestation of all both hea∣then and Hereticall phrensies; and that he will be, and ever remain, a true member of the Church, and not depart from the true belief which he then professed. This custome was profitable both for the instru∣ction of men, and for the retai∣ning

of them in the true ac∣knowledgement of God, and his truth.

Flac. Illyricus thus: Porro* 1.47 autem impositionem manuū &c. But further also, they had wont of old in the beginnings of the Church to use impositi∣on of hands after a more ac∣curate instruction in the Ca∣techisme, with publick and fervent prayer, that they might obtain for them the grace of the Holy Ghost, as we read it was done to the Samaritanes, Acts 8. And I believe that so they were wont in the Primi∣tive Church to remove those which were novices, from the Catechumeni, to the rank of those auditors which were al∣lowed to be of greater maturi∣ty; that so now it might be lawfull for them, (as those that were judged worthy) to par∣take

of the holy Communion.

Learned Chemnitius, as for* 1.48 the Protestant Churches in ge∣nerall thus. Nostri saepe ostende∣runt &c. Our Doctors have often shewed, that the Rite of Confirmation might very well (setting aside those unprofitable & Superstitious traditions, and indeed such as are contrary to the Scriptures) be thus made use of; even according to the con∣sent of the holy Scripture; viz: That those which are Baptized in their infancy (for such is now the estate of the Church) when they come to the yeers of discretion, should be diligently instructed in a certain and sim∣ple Catechisme of the doctrine of the Church. And when they shall be thought to have in some good sort attained to the understanding of those Princi∣ples, that then they should be

presented to the Bishop and the Church; and there the child which was Baptized in his in∣fancy, should first by a short and plain admonition be put in mind of his Baptisme; where∣with, how, why, and into what he was Baptized, what in that Baptisme the whole Trinity conferred upon him, and seal∣ed unto him; namely, the cove∣nant of Peace, and the com∣pact of Grace; how that there he made a publique renoun∣cing of Satan, a profession of his faith, and a promise of holy obedience, Secondly, that the child himself should before the Congregation make a proper and publique profession of this Doctrine & Faith. Thirdly, that being interrogated of the chief points of Christian Religion, he should give answer to them al; & if he fail in his ūderstand∣ing

of any of them, he should be better instructed in them. Fourthly, he should be admo∣nished, and by this profession should declare, that he utterly dissents from all heathen, here∣ticall, phanaticall and profane opinions. Fiftly, that there should be added a grave and serious exhortation out of the word of God, that he perse∣vere in that Covenant which he hath made in Baptisme, and in that Faith, and Doctrine which he hath there professed. Sixtly, that publique prayer be made for those children, that God by his holy Spirit would vouchsafe to govern, conserve, and confirm them in this pro∣fession. At which prayer, with∣out all superstition, Imposition of hands may be used: Neither would such a prayer be in vain; for it is grounded upon the

promises made of the gift of perseverance, and the grace of Confirmation.

Such a fashion of Confirma∣tion would yeeld much profit to the edification both of the younger sort, and of the whole Church, and would be agreea∣ble both to the Scripture and to purer Antiquity: For in the A∣postolicall imposition of hands that there was an exploration of Doctrine, and a profession of Faith, the history doth ma∣nifestly witnesse Act. 19. Of the exhortation to perseve∣rance, and Confirmation by the word in the Doctrine and Faith once professed; there are examples of the Apostolike Church Act. 14, 15, and 18. And that publique prayer was used, the History testifies Act. 8. So also of the exami∣nation and profession of Faith

and Doctrine in Confirmation, the seventh Canon of the councell of Laodicea, and the eighth Canon of the councell of Arles do sufficiently speak. Thus he.

Reader, I have thus at large transcribed the testimony of this worthy Author; for that it gives both so full an attestati∣on to the solemn Confirmation hitherto used in the Church of England; and withall layes forth the grounds of this holy practise fetch'd from the bles∣sed Apostles, and from Scrip∣ture it self: Judge now, whe∣ther there could be a better Commentary upon that form which our godly forefathers have transmitted unto us, and our Church hath lately both prescribed, and recommended her dutifull Children.

Hemingius that great light of* 1.49 Denmark for his own judge∣ment, and the Danish Chur∣ches, hath thus: Purior Ecclesia secuta Apost. tempora &c. The purer Churches follow∣ing the Apostles times, when the children of Christians be∣gan to be Baptized, had this fashion: That the children be∣ing instructed in the Cate∣chisme, should be publiquely brought forth into the sight of the Bishops, and there be inter∣rogated concerning the Arti∣cles of their Faith; and should there with their own voice con∣firm the vow that was in their name made in their Baptisme; and that action, from a part of it was termed Confirmation; and that whole action consisted of an examination, a solemn Confirmation of the vow made in Baptisme, the Prayer of the

Bishop, and the imposition of hands.

This custome was exceeding profitable, and conduced much to the retaining of their for∣mer confession and concord; for neither was it easily found that any man would depart from that Doctrine which he had by his solemn vow ratified and confirmed: And soon af∣ter, In our Churches, saith he, the substance of the ancient Confirmation is retained, all Popish superstitions being abo∣lished: For our Bishops in their visitations do publiquely exa∣mine the younger sort in the Articles of their Faith, and in the Doctrine of the Sacra∣ments, and do then confirm them in the same by instruction and exhortations.

For the judgement of the French Church both concer∣ning

the ancient use of Confir∣mation, and of the laudable practice of it for the present; we need no other witnesses then he, who is the just glory of it, Mr. Calvin, who tels us: Hic mos olim fuit &c. This was the manner of old, that* 1.50 the children of Christians, after they were grown up to some good age, were presen∣ted before the Bishop, that they might fulfill that duty which was required of those who at a riper age offered themselves to Baptisme; for they sate amongst those that were appointed to be Catechi∣zed, till they being rightly in∣structed in the mysteries of Faith, could be able before the Bishop and the People to ren∣der a confession of their belief. Upon the ending of their child-hood, or in the entring

of their youth, they were again by their Parents brought to the Bishop, and were examined by the Bishop according to that form of Catechisme which they then had, which was both certain and common: And that this action, which ought otherwise in it self worthily to be held grave and holy, might carry in it so much the more reverence and dignity; there was also therein used the Cere∣monie of the imposition of hands; so the child, after the approbation of his belief pro∣fessed, was dismissed with a so∣lemn blessing: Thus he.

And could that eminent Au∣thor, if he had been retained Advocate for the Church of England, better have set forth her fashion of confirming, and her perfect conformity herein to the ancient Apostolicall practice?

Justly may I call it so, by* 1.51 warrant of the same Author, who commenting upon this Text of the Hebrews, hath thus, Transacta infantia &c. Their infancy past over, being instru∣cted in their belief, they offer∣ed themselves to Catechizing; but then another symbole or sign was used, which was the imposition of hands: This one place, saith he, abundantly te∣stifies that the Originall of this Ceremonie was derived from the Apostles. Lastly, that it may appear how well he ap∣proved this practice▪ Nos quo∣que* 1.52 &c. we also could well and worthily wish, that this rite were restored to the Church every where; whereby children after the publique confession of their Faith made, might be offered up to God; and this would be a well-beseeming

approbation of their Catechi∣zing.

And yet more fully in his In∣stitutions* 1.53 thus, Utinam verò morem hunc. Would to God we might retain that fashion which I admonished you for∣merly was used amongst the ancient Christians, before this abortive counterfeit of a Sacra∣ment sprang up; that there should be a Catechisme of all the heads of Religion, which without all controversie are a∣greed upon &c.

That the child at ten yeers of age should tender himself to give a publique confession of his Faith, &c.

This Discipline, if it were at this day in force, there would be amongst Christian people a greater agreement in matter of Faith; neither would there be so great ignorance and

rudenesse as is amongst many; neither would some be so rea∣dily carried away with new and strange Doctrines; thus he.

Tell me now Reader, whe∣ther in the judgement of this eminent Divine (whose autho∣thority is justly wont to sway so much with all Reformed Churches) we have not great reason to plead for the conti∣nuance and inforcement of ho∣ly Confirmation, and to blesse God for the guiding of our wise predecessors into those safe wayes which others com∣plain to have missed; and ear∣nestly to desire that this Reli∣gious and beneficiall action might be so reverently and zea∣lously performed, as may most conduce to the edifica∣tion of Gods Church.

Sect. 12

To the carefull ideavour whereof, though I might urge many motives, yet I shall take up with these following; not more few in number, then con∣siderable in weight.

The First shall be the agree∣ment and contesseration, both in judgement and practice with the Primitive Church: to whose example, doubtlesse, the nearer we draw, the more we shall approach towards purity and perfection.

Now by the confession of all Divines, both Romish and Reformed, there was a Confir∣mation by imposition of hands in all the first ages of the Church, and that the manner of performing it was the true pattern of ours, I appeal to the witnesse of those Protestant Authors, which I have former∣ly cited, and am ready if need

were, to second it with many more: And why, my dear Bre∣thren, should we think it fit or safe to leave so gratious an ex∣ample, and to walk alone in our own wayes, untracked, un∣troden with the holy feet of our first and surest guides? where the practice began sensi∣bly to degenerate, in adultera∣ting the Ordinance with Super∣stitious additions, both of rites and opinions, there we have justly declined it, and do with the zealousest professors cry down the grosse abuse of that godly institution to the pit of hell, whence certainly it came: But shall we upon this pretence cast off that gratious act of Re∣ligion which was sent us from Heaven by the hands of the A∣postles? What if we cannot second our Imposition of hands with sensible wonders as

the Apostles did? (else, as Oe∣cumenius well observes, Simon Magus could not have seen that the Holy Ghost was given by them) though we cannot work miracles, yet we can pray; and our prayers have the same Spirituall effects with theirs; neither did the ordinary Pastors that succeeded those blessed Apostles expect any o∣ther issue of their hands impo∣sed, yet still imposed their hands; and whether should we affect to be like them, in acting and approving the laying on of hands, or to some hesternall teachers that refuse and disal∣low of it? The common plea of those gain-sayers is the cessati∣on of those miraculous gifts which were in the Apostolick times by their onely hands be∣stowed; (others in great num∣bers had the Holy Ghost, none

gave it but they) whereupon they argue, as they think strongly, that the effect ceasing the cause is uselesse; whom I send to our learned Fulk for satisfaction: There is (saith he) another kind of imposition of hands (besides that miraculous one) mentioned Hebr. 6. 2. whereof there may be perpetu∣all use in the Church; which is the same which Saint Austin cals nothing else but prayer o∣ver a man; and whereof he speaks Tract. 6. on the first E∣pistle of John &c. and soon af∣ter: We acknowledge imposi∣tion of hands with prayer, that they which were so taught and instructed, might receive strength of Gods Spirit, so to continue; so he. This is that onely which we professe and glory to imitate, as being well assured that the faithfull pray∣ers

of godly Pastors and Christian Congregations can never either be out of date, or acceptation.

Sect. 13

The second motive shall be the great benefit which accrues to the Church of God by the use of this Ordinance; which I had rather to expresse in the e∣legant and solid termes of lear∣ned Hooker, then in my own. By this meanes (saith he) it* 1.54 came to passe, that children in expectation thereof were sea∣soned with the principles of true Religion, before malice and corrupt examples depra∣ved their minds, a good foun∣dation was laid betimes for di∣rection of the course of their whole lives, the seed of the Church of God was preserved sincere and sound, the Prelates, and Fathers of Gods family, to

whom the care of their souls belonged, saw by triall and ex∣amination of them, a part of their own heavy burden dis∣charged, reaped comfort by beholding the first beginnings of true Godlinesse in tender yeers, glorified him whose praise they found in the mouths of Infants, and negle∣cted not so fit an opportunity of giving every one fatherly en∣couragement and exhortation; whereunto imposition of hands and prayer being added, our warrant for the great good ef∣fect thereof is the same which Patriarchs, Prophets, Priests, A∣postles, Fathers, and men of God have had for such their particular invocations and Be∣nedictions, as no man I suppose professing truth of Religion will easily think to have been without fruit; thus he. And

surely these are so excellent fruits of this work of Confir∣mation that we shall not need to seek out for more; yet I may not passe over a serious and im∣portant passage of a late writer, who in a profitable and well-laboured* 1.55 discourse of the Do∣ctrine and practice of Pedo∣baptisme, taking an hint from Calvin (as he well might) to prove the high antiquity of Ba∣ptizing of Infants, by the Pri∣mitive practice of their Confir∣mation, which is under the name of imposition of hands,* 1.56 coupled together therewith; and having well made out his Argument by the received di∣stinction of Catechumeni, takes occasion to set forth that Ordi∣nance in the Primitive instituti∣on of it; recommending it with those grave Authors foremen∣tioned to be of singular use, if

it were restored to the Original purity; and recounting the be∣nefits that might arise there∣from instanceth in these fol∣lowing; by this meanes the neg∣lected exercise of Catechizing would be brought in life and credit; Secondly, the unity of Faith would be maintained; Thirdly, Parents would be quickned up to a further care of the Religious ▪ education of their children; Fourthly, Chil∣dren thenselves would be put on to seek after knowledge; whereto he addeth two others not hinted formerly by any Au∣thor; Fiftly, that by this means, persons ignorant or scandalous might be kept out from com∣munion with the Church in the sacred Ordinance of the Lords Supper; and so the stumbling block of mixt communion re∣moved; Sixtly, that by this

meanes, the difference of the times about the formality of a Church-covenant, in receiving in of members (as they call them) might be compremised and taken up; there being here the substance of what is there contended for, and that better bottom'd (as he conceives) then the former: All which as they are exceeding weighty and worthy of sad considera∣tion, so, me thinks, this last should be held fit to be listned unto by our brethren of the Church-way; who may easily see how by but the admissiō of a truly Apostolicall institution they may effect that which (not without greater difficulty to be atchieved) they project and de∣sire.

Sect. 14

The third Motive shall be the mischieves and inconveniences

which follow upon the neglect and want of this holy Ordi∣nance; which do plainly ap∣pear (as the right serves to set forth both it self and the wrong) both in the privation of those benefits which we have fore-specified, and in the seizure of those manifold evils which have sensibly ensued.

For whiles this institution is* 1.57 let fall, we see Catechizing of Children (then which nothing can be conceived more profi∣table and necessary in Gods Church) is grown utterly out of fashion.

And what wofull distracti∣ons* 1.58 of opinions, what horrible Paradoxes of contradiction to the Articles of Christian Faith have been and are daily broa∣ched to the world, what good heart can but tremble to consi∣der? Certainly it was not with∣out

great reason, that our wise and learned King James of blessed memory, when com∣plaint was made to him of the growth of Popery in his time, returned answer, that all this was for the want of Catechi∣zing: For surely, if the youn∣ger sort were soundly seasoned with true knowledge of the grounds of Religion, they could not be so easily carried away with every wind of Do∣ctrine.

How cold and carelesse are* 1.59 Parents generally grown of breeding their children in a re∣ligious way; for that they know they neither are, nor shall be e∣ver called to any account of their knowledge or profici∣ency.

How utterly regardlesse are* 1.60 the children themselves of so much as a verball learning the

principles of Religion, which shall never be required of them to the shame of their ignorance or unperfitnesse; being in the mean time wholly taken up with vain toyes, and idle im∣pertinencies?

With what bold and sinfull* 1.61 ignorance do too many of the promiscuous multitude thrust themselves upon Gods table? which might be clearly avoid∣ed, if the prudent and Godly order of our Church were du∣ly observed; that none should* 1.62 be admitted to the Communi∣on but those that have been Confirmed; none Confirmed but those who are able to give account of the Catechisme set forth by the Church, contain∣ing the main grounds of Chri∣stian Doctrine, viz. the Belief, the ten Commandements, the Lords Prayer, and the Sacra∣ments.

Lastly, how lawlesly vicious* 1.63 are the lives of too many, which might have been in all likelyhood somewhat restrai∣ned, if in the entring of their youth, they had publiquely en∣gaged themselves to God and the Congregation, to renew their Baptismall Covenant, in renouncing the World, the Devill, and the Flesh; and so∣lemnly promising to do their utmost indeavour to keep Gods holy Will and Com∣mandements, and to walk in the same all the dayes of their life?

In the account of most of* 1.64 these great inconveniences, I am seconded by Master Calvin himself, who plainly imputes to the want of this Discipline, so much querrell in matter of Belief, so much ignorance and rudenesse in too many, and so

fearfull distractions with new and wilde opinions set abroach every where in the World.

So as, whether we consider the convenience and honour of our conformation to the Primi∣tive Church of Christ, or the great profit that ariseth from the due observation of this Or∣dinance, or the no small incon∣veniencies and mischieves which ensue upon the neglect of it, we have great reason to wish, that it may be happily in the purity of it restored to the Church of God.

Sect. 15

In the mean timelet no man think to choke me with the objection of the disorder, and utter inefficacy of this Ordi∣nance, as it was lately wont to be practised in our Church; I may not deny that in too ma∣ny places there was fault e∣nough

even on both parts, both of the giver and receiver: For* 1.65 the one Mr. Hooker gives a grave and modest touch of re∣proof; No, saith he, there is no cause we should doubt of the benefit, but surely great cause to make great complaint of the deepe neglect of this Christian duty, almost with all them to whom by right of their place and calling the same belong∣eth: Let them not take it in e∣vill part, the thing is true, their small regard hereunto hath done harm in the Church of God, thus he. Neither can I but justifie his gentle reprehension: The Fathers of the Church ge∣nerally failed in the zealous prosecution of this so benefi∣ciall a work, being I suppose discouraged with either the coldnes or adversnes of too ma ny of their charge; into whose

thoughts some otherwise affe∣cted teachers had instilled a strong prejudice against this institution; hereupon having eye enough to their own peace, they were content silently to let fall the frequent and regular performance of that which their hearts allowed; after∣wards, in the beginning of King James his Reign, they were quickend with this Syno∣dicall Constitution: Foras∣much* 1.66 as it hath been a solemn ancient and laudable custome in the Church of God, continu∣ed from the Apostles times, that all Bishops should lay their hands upon children Bap∣tized and instructed in the Ca∣techisme of the Christian Reli∣gion, praying over them, and blessing them, which we com∣monly call Confirmation, and that this holy action hath been

accustomed in the Church in former ages, to be performed in the Bishops visitation every third year; we will and appoint that every Bishop, or his Suf∣fragane in his accustomed Vi∣sitation, do in his own Person carefully observe the said cu∣stome, &c. Upon this Canon, the Bishops generally were not indiligent in performing this part of their charge, insomuch as had there been a correspon∣dent forwardnesse, both in the people, and in their Bre∣thren of the Ministery (who are by the Canon charged with the care of preparing and procu∣ring the presentation of such* 1.67 persons as are meet to be ad∣mitted to Confirmation) this service had certainly been ac∣complished with good effect, and was by divers of them done accordingly.

But soon after, divisions grew on, the Authority of Ec∣clesiasticall Superiors began to abate in the minds of men, and there wanted not who suggest∣it to be a piece of Piety to dis∣like and decry this (which they termed a Superstitious) Cere∣mony; so as now there wanted heads on which hands should be imposed: Whiles yet in some places of the remoter Di∣ocesses, this Episcopall Bene∣diction was (in the other ex∣tream) sought with so too much heat, as that it was not possible to be given otherwise then in a breathlesse and tu∣multuary way, as I formerly intimated.

It is not then for us to say how an holy service is perform∣ed, but how it should be; what errors passe in any Godly ad∣ministrations, ought not so

much to disgrace the Act, as to invite an amendment; and let me be bold to say, that were this institution carefully and punctually acted on all parts, according to the rules prescri∣bed by the Church of England, there could be no doubt of a plentifull blessing from heaven to be powred down upon that so Sacred and Religious Or∣dinance.

Wherefore dear Brethren, laying aside all unjust preju∣dice that may arise, either from the persons interested, or from the abuse of the thing, or discontinuance of the pra∣ctice, let us resolve both re∣verently to esteem, and hum∣bly to submit to an Institu∣tion, no lesse then Aposto∣licall, and expect the Hea∣venly Benediction of him

who is the great Bishop of* 1.68 our soules; to whom with the Father and the Holy Spirit be all Praise, Honour, and Glory, for e∣vermore.

Amen.

FINIS

Notes

• * 1.1

  Hebr. 6. 2.
• * 1.2

  1 Cor. 3. 10.
• * 1.3

  Calv. in locum.
• * 1.4

  Bellarm. de Sacram. Confirm. l. 2. c. 2. Sect. 2. Tria requi∣runtur.
• * 1.5

  Act. 1. 8.
• * 1.6

  Vivald. Candclab. aur. de Sacr. Conf. Tit. 3.
• * 1.7

  Pro man∣dato damus illis manda∣ti executio∣nem. De Sacr. confirm. c. 2.
• * 1.8

  Bellarm. ubi supra▪
• * 1.9

  Alex. Ha∣lens. part. 4. qu. 24. Sixtus Se∣nens. l. 4. Bibliotheo-Sanct. Poss. Appar▪ Sacr.
• * 1.10

  Confirmat. Sacramen∣tum aeque sacrosan∣ctum ac ipse Baptismus. Catechif. Austriac.
• * 1.11

  Lib. Sacra∣rum Cerem
• * 1.12

  Ut pleni Christiani inveniantur Decret. de consec. D. S. cap. Omnes fidcles. Chemuit. exam. conc. Trid. cap. de confirmat.
• * 1.13

  Quia nun∣quam erit Christianus nisi confir∣matione E∣piscopali fuerit Chris∣matus. Decret. de Consecr. cap. Jejuni.
• * 1.14

  Manus im∣positionis Sacramen∣tum dignius est. Sacr. Baptismi. cap. de bis. ibid. Majore ve∣neratione veneran∣dum &c. ibid.
• * 1.15

  Viz. Corn∣wall and Devon.
• * 1.16

  Hic respe∣xit ad usi∣tatam Ca∣techism. for∣mulam. Cal∣vi••. in H••b. 6. 2.
• * 1.17

  Matth. 28. 20.
• * 1.18

  Grotius his Vindicat. Heb. 6. & Act. 8. Pezelii resp. ad Ca∣techis. Trid. cap. de con∣firmat.
• * 1.19

  August. l. 3. de Baptis∣mo, c. 16.
• * 1.20

  Bellar. de Confirmat. lib. 2. c. 2.
• * 1.21

  Jam. 5. 14.
• * 1.22

  Clem. Ep. 4. Julio & Juliano.
• * 1.23

  Clemens urbis Romae Episcopus.
• * 1.24

  Euseb. hist. Eccles. l. 3. c. 20.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Diony. Eccl. ••ierar. c. 2.
• * 1.27

  Orig. hom. 8. in Levit.
• * 1.28

  Tertul. de resur. ••arni•• & lib. de Baptismo.
• * 1.29

  Concil: A∣relat. sub Sylvestro. Can. 8.
• * 1.30

  Acts 8: Acts 19.
• * 1.31

  Neophy∣torum 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Aretius i locum: Tradeban∣tur ergo i∣sta catecbi mi initi•• brevibus paucu tan∣quam prae cipua reli¦gionis no∣stra capi Bez. in Heb. 6. ••
• * 1.32

  Gen. 48. 15, 16, 17.
• * 1.33

  Deut 34. 3
• * 1.34

  Mar. 7. 34.
• * 1.35

  Act. 6. 6.
• * 1.36

  Act. 13. 3.
• * 1.37

  Act. 8. 15.
• * 1.38

  Cypr. de baereticis baptiz an∣dis ad Ju∣baianum.
• * 1.39

  Hieron. Di∣alog. adver∣sus Lucifer. Cited also by Bellarm. de Con∣firm. l. 2.
• * 1.40

  Concil. Aurelian.
• * 1.41

  Vivald. ubi supra. Cassand. Consultat. de Confirm.
• * 1.42

  Bellar. l. 2. de Confir. c. 7. sect. ult.
• * 1.43

  Liturgy of the Church of Eng∣land. Rubrick before Confir∣mation.
• * 1.44

  Non nisi a∣dultiore ae∣tate ut fiat nil prohibet hanc ob cau∣sam ut pa∣rentibus, susceptori∣bus, & Ec∣clesiarum praefectis detur occasio pueros de fide quā in Baptismo professi sunt diligentiùs insti∣tuendi & admonendi. Cassand. Consult. c. de Confirmat.
• * 1.45

  Imposition of hands with pray∣er, which was the old and pure ce∣remonic of Confirmati∣on. Fulk in Rhem. Act. 8.
• * 1.46

  Melanct. Confess. Saxoni••a∣rum Eccles. cap. de Con∣firmat. & unctione.
• * 1.47

  Mat: Flac. Illyr. Gloss. in Hebr. 6.
• * 1.48

  Chemmit. Exam. Con∣cil. Trident. de Confir∣mat.
• * 1.49

  Dr. Nic. Hemingi∣us Syntag. c. 22. ••. Votum,
• * 1.50

  Calvin In∣stit: l. 4. 1. 19.
• * 1.51

  Calvin. Com. in Hebr. 6.
• * 1.52

  Calvin de vera Refor∣mandae Ec∣clesiae rati∣one.
• * 1.53

  Calvin Instit l. 4. c. 19.
• * 1.54

  Hooker Eccles. pol. lib. 5. 66.
• * 1.55

  Mr. Iohn Brinsley Preacher at Yar∣mouth, Doctr. and pra∣ctis. of Pedobap∣tisme. p. 76. 77. 78. &c.
• * 1.56

  So Deodat. on the place.
• * 1.57

  1.
• * 1.58

  2.
• * 1.59

  3.
• * 1.60

  4.
• * 1.61

  5.
• * 1.62

  Rubrick after the order of Confir∣mation.
• * 1.63

  6.
• * 1.64

  Calvin u∣bi supra. Instit. l. 4. c. 19.
• * 1.65

  Hooker Eccle. pol. l. 5. of Confir. 66.
• * 1.66

  Can, & Const. Ec∣cles •• n 60.
• * 1.67

  Can. & Constit. Can. 61.
• * 1.68

  1 Pet. 2. 25.