ΧΕΙΡΟΘΕΣΙΑ: OR, A CONFIRMATION OF THE apostolical Confirmation OF CHILDREN: Setting forth The Divine Ground, End, and Use of that too much neglected institution. And now published as an excellent expedient to Truth and Peace. By JOS. HALL, D. D. B. Norwich. LONDON, Printed for John Place, at Furnival's Inn-Gate in Holborn, 1651. To all God's faithful People everywhere, Grace and Peace. NOt out of any light affectation, or out of a cross humour of vainly striving against the stream, (my witness is in Heaven;) but out of a care to approve my faithfulness to God's Church, have I undertaken this subject. Mine eyes tell me too plainly, that an apostolical Institution is palpably neglected; and my heart tells me, both how infinitely advantageous, and beneficial, the practice of it, if duly revived, might be to the Church of Christ; and how extreme losers, God's People are by the want of it. I durst not therefore but impart these thoughts to the world before I leave it; humbly recommending them to the serious consideration of all well-affected Christians; who shall soon find, upon these poor suggestions, how happy it were, if in this case, we could walk with an even foot in the midway betwixt Romish Superstition, and profane neglect. The God of Heaven make us wise to Salvation; and guide our feet into the way of Peace. Amen. THE CONTENTS of the several Sections. §. 1. NO notice taken of the imposition of hands, yet how important it is, and aught to be esteemed, Pag. 1. §. 2. What kind of imposition of hands is meant, Heb. 6. 2. namely that of Confirmation, p. 3. §. 3. Wrongs done to this institution of Confirmation; And first, in the excess; in making it a Sacrament. p. 6. §. 4. A second wrong in excess; preferring it before the Sacrament of baptism. p. 12. §. 5. Wrong done to it in the Defect. By the utter neglect and misconstruction of it, p. 18. §. 5. Confirmation by imposition of hands not dying with the Apostles, and continuing in the Church after the miraculous gifts. p. 21. §. 7. The Deduction of the use of Confirmation through the Primitive times succeeding the Apostles. p. 27. §. 8. Imposition of hands, not a dumb Ceremony; but joined with Prayer. p. 34. §. 9 The order of Confirmation as it is enjoined by the Church of England. p. 41. §. 10. The Considerations whereupon the Church ordered Confirmation to be given to those that are of years of Discretion. p. 46. §. 11. The judgement of foreign Divines, and Churches concerning Confirmation. p. 50. §. 12. Motives to the practice of Confirmation. First from conformity with the Primitive Church. p. 65. §. 13. The second motive from the great benefit, and advantage that arises therefrom. p. 69. §. 14. The third motive from the great inconveniences that grow from the neglect and disuse of it. p. 73. §. 15. The Objection of the disorder and inefficacy of our late practice of Confirmation answered. p. 78. Imposition of Hands. Sect. 1. IT is no small wonder to me, that amongst all those great wits of the later times, that have so curiously pried into all the corners of apostolical Institutions and practices, 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 consequences they would be loath to own? Or, is it that they are carried away with so high a prejudice against this practice, by reason of the extreme abuse of it, as that they are afraid to entertain any thoughts concerning it? However it be, certainly the Spirit of God hath not Hebr. 6. 2. doubted to place this amidst the rank of the clearest and most concerning verities; and amongst such, as are essentially fundamental to our Christian Profession; joining it together with those main Principles of Faith, Repentance, baptism, Resurrection and judgement: What shall we say then? Dare any Christian presume to say, that the Apostle, the great and wise Master-builder of the 1 Cor. 3. 10. Church, mistook the foundation whereon he built? Or, dare any presumptuous soul single this one Article from the rest, as merely temporary, when all the rest are granted to be of eternal use? Can there be any time wherein Faith, and Repentance from dead works, shall not be necessary, both for knowledge and practice? Can it be, that baptism should be ever out of date? Can the Doctrine of the Resurrection from the dead, and of the last judgement, be ever unseasonable, and super annated? How, or why then should that of Imposition of Hands, which is indivisibly marshaled 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 Imposition of Hands, to be both of excellent use, and, as then, of great importance and necessity in the Church of God: Let us inquire, in the next place, what is meant by this so requisite Imposition, and of what kind it is. Besides that extraordinary act of laying on the hand for curing of diseases and infirmities, practised by our blessed Saviour and his Apostles, 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 & readmission of Penitents. That the first of these is here intended, not only all Antiquity, but all late Interpreters (except some few stragglers) do unanimously 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 business now in the Primer of their Christianity? Their Teachers were only concerned herein, not the Puisnes in that School of Christ: Not of readmission of Penitents, the ceremony whereof (for aught we can find) began not till after the Apostles: doubtless therefore of Confirmation; for which cause also (as Calvin Calv. in locum. well noteth) it is paired together with baptism, as an ordinary subsequent thereof: So as this practice thus hinted by the Apostle, and made good (as we shall hereafter show) by the constant Tradition of all following times, is plainly derived, even by Mr. Calvins' own confession, from no less than apostolical 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 excess; the other, of Defect. The excess, in a superstitious overdoing, and overvaluing it; the Defect, in a neglective disestimation; both which must be clearly evicted and quit, ere we can present this holy Ordinance to the beholder, in its native beauty and perfection: First then, it is an injurious excess 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 affected, and which it utterly (with due modesty) refuseth to undergo. To make up a Christian Sacrament, Bellarm. de Sacram. Confirm. l. 2. c. 2. Sect. 2. Tria requiruntur. Cardinal Bellarmine himself sticks not to profess three things to be necessarily required: First, a promise of Grace; Secondly, a sensible sign, together with a word, whereby that promise is applied; Thirdly, a command from God, enjoining the ministration of it: Now after all his confident undertaking, where are all, where are any of these to be found in this business of Confirmation? For the promise, he tells us of the Comforter, whom our Lord Jesus preingaged himself to send; and of that gracious word, at his last farewell, Ye shall receive power, after that Act. 1. 8. the Holy Ghost is come upon you: But what is this to the particular act of Confirmation? All this might well have been, and yet no hands imposed, no Confirmation employed. Well might this promise confirm the Apostles in a confident expectation of some miraculous work to be wrought upon them, but could give no intimation of a new Sacrament to be erected; no specialty of their hands to be employed in an imposition: That distinction Vivald. Candclab. aur. de Sacr. Conf. Tit. 3. therefore of Alphonsus Vivaldus, that Christ instituted this Sacrament, though not, exhibendo, yet, promittendo, is no better than frivolous; unless he can show, that our Saviour applied that general promise to this special 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 applied, 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 cross, and confirm thee with the chrism of salvation, in the name of the Father, Son and Holy Ghost; whose is it? They dare not father it upon Christ, who is the sole Author of Sacraments; it is a device of their own, and thereupon subject to much variation of expression, as their Casuists stick not to confess. As for any command, it is as far to seek, as either of the other: What Scripture can be pretended to carry the least colour of a mandate? It is a poor shift of the Cardinal, in stead of a word of injunction, to flap us off with the execution of Pro mandato damus illis mandati executionem. De Sacr. confirm. c. 2. the act: It is true, hands were laid on by the Apostles, the Holy Ghost was given: but was this done with either purpose, or charge, to make this a perpetual Sacrament unto the Church? Or, if this were anywhere 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 foisted in, which the Apostles were never guilty of thinking of: For in what Scripture shall we look for the chrism compounded (as it needs must be) of oil and balsam? Where shall we look for the consignation with the cross in the forehead? for the box on the ear given to the confirmed, with the rest of the compliments of that pretendedly-sacramental action? So as now the Cardinal may spread before us the testimonies of ten Popes, nine counsels, nine Bellarm. ubi supra▪ Greek Fathers, ten Latin, besides middle aged Authors and schoolmen, for the avowing of this their Sacrament, and the antiquity of the holy appendances 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 Alex. Halens. part. 4. qu. 24. Sixtus Senens. l. 4. Bibliotheo-Sanct. Poss. Appar▪ Sacr. piercing eyes 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, Cardinal Bonaventure, whom they have honoured with the title of a Saint; both which flatly deny any such Sacrament instituted by Christ, or so much as by his Apostles; sending us for the first rise of it, to a French council held at Melde, which was not till the year of grace, 845. So as the Roman catechism, which from the counterfeit authority of their Fabian, would cast their holy chrism upon Christ himself; and Scotus, who yet suffers for stooping so low, as to fetch it from the Apostles, are quite beside the cushion. Sect. 4. Yet a far more injurious degree Confirmat. Sacramentum aeque sacrosanctum ac ipse Baptismus. Catechif. Austriac. of excess it is, that Confirmation is not only ranged together with the holy Sacraments, but also equalled, and (not without an high and intolerable affront) preferred to baptism itself: Not so much in respect of the dignity of the person, whose hand was wont to be employed in this action, (held commonly, and of old, in a key above presbytery, or as Primus Presbyterorum, in the lowest style) as of the virtue and efficacy of the act itself; without which, the eminence of the agent could avail little to the dignifying of the work: We know, the very Angels are content 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 ennobled in themselves: And if Lib. Sacrarum Cerem an Emperor shall be designed to hold a Pope's stirrup, the act is never the less servile, because the Agent is royal: It is not for us, in this case, to stand upon the person; to whom, if it were appropriated of old, as Jerome speaks, propter honorem Sacerdotii, I fear it is now, by some, denied, propter invidiam Sacerdotii; the case is herein much altered: Once men could have been content, with the Galatians, to have pulled out their own eyes, and to have given them to us: but in these last times, too many could be content to lose one of their own eyes, that we might lose both ours: however, it were great pity and sin, that so holy an act should lie 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 energy of the act of Confirmation, which is by our Romish Doctors set up, proudly to contest with, and overtop the acknowledged Sacrament of baptism; If baptism Ut pleni Christiani inveniantur Decret. de consec. D. S. cap. Omnes fidcles. Chemuit. exam. conc. Trid. cap. de confirmat. be yielded to begin our Christendom, Confirmation, they say, perfects it; and all the praises which they, from their Urban, Melchiades, Clemens, Fabian, and others, yield unto their Confirmation, are understood (as Chemnitius well construes them) as Antitheticall; so many derogations from the power of baptism: In baptism, say they, we are regenerated to life; in Confirmation, we are armed to fight: In baptism, Quia nunquam erit Christianus nisi confirmatione Episcopali fuerit Chrismatus. Decret. de Consecr. cap. Jejuni. there is only preparation made for God's indwelling in our hearts; in Confirmation, he actually takes up the houseroom for himself: Yea, in flat terms, they dare say, He shall never be a Christian, that is not anointed by episcopal Confirmation; and it is the title of one of the Chapters of their Decretum, Manus impositionis saer. &c. Manus impositionis Sacramentum dignius est. Sacr. Baptismi. cap. de bis. ibid. Majore veneratione venerandum &c. ibid. The Sacrament of the imposition of hands is more worthy than the Sacrament of baptism. These, and whatever other excesses of Titles and Prerogatives, have been cast upon this holy Institution, to the disparagement of other more noble Ordinances, have not a little blemished the face of it, in some undistinguishing eyes. To which may be added the over-eager and tumultuous affectation, wherewith it was wont, not very long since, to be prosecuted Viz. Cornwall and Devon. in some parts (the Western especially) 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, impatient of either denial, or delay? How have we been oppressed 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 impetuousness? 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 days of King Edward the sixth; falling out, as then, by reason of the absence, or willing forbearance, of Miles Coverdale, their elected Bishop. Now I must be pardoned, if I impute some part of this height of zeal in those our modern Clients, to an ungrounded overweening of opinion, which they have conceived of this godly Ordinance traduced unto them by their forefathers; whereof, if need were, I could give too sufficient an account to the Reader: an error, which by good counsel, might in good time be redressed. Sect. 5. But leaving the consideration of an excessive overvaluation, whereof (I dare undertake) the greatest part of this Nation, at this day, are far enough from being guilty: we descend to that other extreme, of defect; whereof, I fear, there are not too many free: What an universal neglect is there of this holy duty in all the Churches that profess Reformation? What a willing forgetfulness 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 Apostle, 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 amongst Christians. Yea rather on the contrary, how odious is the very name of it grown to the ears of those, who profess the strictest godliness? How is the practice of it cried down, and hooted at, as merely superstitious and Antichristian? Who can but wonder at this strange partiality? that men who profess so awful an observance, and so strict and punctual imitation of all the apostolical Ordinations and actions, should willingly abandon, and carelessly slight one of their prime, and most apparent institutions? Fain would I know what they can say to this irrefragable text? Was there not such a thing, in the Apostolic times, as the Imposition of hands? Was not the Doctrine and practice of it held so useful, as that it was singled out for one of the Principles of Christian Religion? Is there not as much occasion and need of the use of it, as ever? Was this only a temporary Institution, soon after to be abrogated? What need was there then to trouble the Hic respexit ad usitatam Catechism. formulam. Calvi●. in H●b. 6. 2. heads, and to clog the catechism of Christian novices with a vanishing, and now already-gasping Ceremony? And why is it ranked in the style of Faith, Repentance, baptism, &c. whose use and practice must be perpetual? Surely to coop up the Doctrine of baptism, and Imposition of hands, in a Parenthesis, as some have poorly devised, is both very unreasonable, and injurious to the Spirit of God, which would have this Scripture to run freely, in all equal relations, to the foregoing and following clauses: what God will have laid open, it is high presumption in any man to enclose. Sect. 6. That the Apostles laid their hands on persons formerly baptised, and hereby conveyed unto them the Holy Ghost, is so clear a truth, as none durst ever deny: But did not this privilege rest only in them, and die with them? As it could not be bought and sold, according to the profane and sacrilegious offer of the wicked sorcerer; so, could it be bequeathed unto, and feoffed upon their holy Successors? Surely, we hear our blessed Saviour, at his parting, say, Lo, I am with you always, even to the end of the Matth. 28. 20. world: Those blessed men to whom these cordial words were spoken, were not to stay long in the world: not to their persons therefore, but to their succession, was this promise both made and verified. Not in respect to those miraculous 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 predecessors to the ordinary pastors, and Overseers of the Church, their ministry should convey to the souls of God's people. Hereupon it is, that their Successors do justly claim a true right to this Divine privilege, and find a just warrant for their Imposition of hands: For the effectual performance whereof, yet, they challenge not any power, by an inherent virtue in themselves, or by any authoritative bequest from, or to others, but only in an humble way of impetration, by their faithful prayers, which are the life of that holy Ceremony, according to the practice of the Apostles themselves; who, though miraculously gifted, yet aided still their hand with their tongue, devoutly suing for what they intended to give: Let no man therefore pretend, that because the miraculous effects of the apostolical Imposition of hands are long since ceased, therefore the act is now idle and useless. Divine Institutions are ill-measured by sensible operations: There are spiritual Grotius his Vindicat. Heb. 6. & Act. 8. Pezelii resp. ad Catechis. Trid. cap. de confirmat. 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 proceed from the Imposition of sacred and authorized hands, if the judgement of a learned Father, and eminent Saint, may find place with us; It is not now, August. l. 3. de Baptismo, c. 16. saith he, as it was, that by the testimony of temporal and sensible miracles, the Holy Ghost is by the imposition of hands given, as formerly it was, for the commendation and better setting forth of the then new moulded faith, and for the enlargement of the newbegun 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 Bellar. de Confirmat. lib. 2. c. 2. himself gives to this purpose is beyond exception; In the beginnings of the Church those that believed wrought miracles, as our Saviour foretold his Apostles; now that effect hath long ceased; shall we therefore say that Faith is vain and forceless? far be it from us so to slander that Divine grace, which still and ever exercises a more excellent power in the Believer, in that it quickeneth 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 baptised; yet why should we not dare to hope that the solemn laying on of approved 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 baptised, with the anointing the sick with oil, mentioned by the Apostle; Jam. 5. 14. which being both used, and required in the Primitive times, had doubtless a sovereign effect; but now the power of healing being lost, is no better than a purposelesse and vain ceremony: let him know there is a great difference to be put betwixt both these, that oil was professedly intended and used for a bodily cure only; receiving its virtue from a power above that of nature; and therefore justly ranged amongst those primtive miracles, which continued not Ages in the Church; whereas the imposition of hands was directed to spiritual ends, and such as were of eternal use and benefit; to which may be added, that the doctrine of anointing with oil had never the honour to be numbered amongst Christian principles, which yet is yielded to the imposition of hands by the great Herald of the Church. Sect. 7. Had the Apostle only by the way so let fall the mention of imposition of hands, that no further noise had been afterwards made of it in the Church of Christ, it might perhaps have been supposed some occasional ceremony not intended for perpetuity; but now, when we find the continuation of both the precept and practice, in the immediately-succeeding times, deducing itself through all the ages of the Church, (though lateward not without some taint of superstitious interspersions, which are easily wiped away) we have reason to think it was never distined to an abrogation: Clemens the fellow-labourer to the Apostles, in that Epistle which he writes to his Disciples, Julius, and Julianus, Clem. Ep. 4. Julio & Juliano. makes an honourable commendation of it to all Christians, charging them to hasten both their baptism and Confirmation, by reason of the great uncertainty of the time of their dissolution; attributing to it the conveyance of the sevenfold grace of the Holy Spirit to the receiver. I may not conceal that the credit of this Epistle amongst the rest hath undergone question, (which indeed none of his letters have escaped (as is confessed by Eusebius) save only that to the Corinthians now lately published) but not to stand upon Turrianus his terms of apology; I must needs say, this one carries simplicity in the face of it; passing under no other style then of Clemens Bishop of the city Clemens urbis Romae Episcopus. of Rome; and, that if the authority of it be suspected, yet the age cannot, so as if not authentical, yet it is not denied to be exceeding ancient. That story is famous which Euseb. hist. Eccles. l. 3. c. 20. is reported by Eusebius from Clemens of Alexandria, concerning the young man whom Saint John the Apostle, after his return from Pathmos delivered and doubly recommended to the careful custody of a grave Bishop, under a vehement adjuration; the Bishop (saith that ancient and unquestionable Author) received the young man to his charge, trained him up in his house, and at last * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. christened him; and after that proceeded yet to such height of diligent observance of him, as that for a singular preservative, he added moreover 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 Diony. Eccl. ●ierar. c. 2. Areopagite, and Origen; that of Tertullian is most clear, the flesh is over-shadowed with the imposition Orig. hom. 8. in Levit. of the hand, that the soul may be enlightened by the spirit. And elsewhere; Then Tertul. de resur. ●arni● & lib. de Baptismo. is the hand laid on by that benediction, calling in, and inviting the Holy Ghost: How frequent his Scholar the blessed Martyr Cyprian is in the report of this practice, no man that hath turned over his Epistles can be ignorant: And that no man may say these (if hundreds more such) are but single witnesses; the council of Arles Concil: Arelat. sub Sylvestro. Can. 8. in the time of Constantine the great, consisting (as Binius numbers them) of two hundred, or as Ado in his Chronicle of six hundred Bishops, ordains, That if any shall return to the Church from their former heresy, they shall be examined concerning the Articles of their Creed; and if it be found that they have been baptised in the name of the Father, the Son, and the Holy Ghost; hands shall be only laid upon them, that they may receive the Holy Ghost. But to what purpose should I press my Reader with throngs of witnesses, when all those testimonies which are misalleged by Romish Authors, whether of counsels, or Fathers, or Doctors, to prove their Confirmation a Sacrament, yet cannot be denied thus much validity, as to prove there hath ever been a confirmation. If they have unjustly contended to impose a wrong title upon the imposition of hands, yet it is no less clear that there was imposition, then that there were hands to be imposed; and if they have palpably corrupted that wholesome institution with the inter-mixtures of their own misbecoming devices, this can be no more prejudice to the true original purity of it, than it can derogate from a beautiful face, that it was once besmeared with a foul lineament; wipe off the filth, and the face is still itself. It is true, that some of their additional Ceremonies came in betimes, but late enough to disprove their pedigree from any Apostolic authority; others of them (as clapping on the cheek the cross of the thumb, treading on the toe, filleting the forehead for seven days, and the like) may justly seem to be no less vain than new; and to serve only to confirm us in the lightness and indiscretion of their founders: Casting aside therefore all those fopperies wherewith time, and weak Superstition have clogged this Holy Ordinance; Let us look at it in that native (and thereupon most comely) simplicity wherein it passed from the hands of the blessed Apostles, and in that plain and holy dress, wherein they, by the guidance of the good Spirit of God, (wherewith they were inspired) left it to the entertainment of the ensuing world. Sect. 8. That our Saviour laid his sacred hands on the Children, that were brought unto him, in way of benediction, and that his Apostles laid their hands on Acts 8: Acts 19 Persons that had been baptised for conferring on them the Holy Ghost, it is most evident; neither can it be doubted, but that their successors in the Pastoral Charge of the Church laid their hands likewise upon the formerly baptised; otherwise, (had not this been familiarly known both in the Practice, and use of it) Imposition of hands had never been recorded for a point of the Ancient catechism of Christ's Church: Neophytorum 1●. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Aretius i locum: Tradebantur ergo ista catecbi mi initi● brevibus paucu tanquam prae cipua religionis nostra capi Bez. in Heb. 6. ● The succeeding hands than were also imposed; but to what purpose? Surely no Man can think the end of this act could in them be other then Holy, & spiritual; as they in their calling 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 them was miraculous) yet in obtaining an increase of invisible Grace to the Receiver, as theirs also more effectually did: For certainly, we shall grossly mistake this whole act, if we shall conceive it to have been only a dumb or dead Ceremony, completed in the motion of an Hand, and touch of an Head; there was withal a life, and vigour put into it by the zealous Prayer of the godly Pastor, and Congregation, which might not return to him without a Blessing: Neither was it otherwise of old; When the Patriarch Jacob laid his hands upon Ephraim, and Manasses Gen. 48. 15, 16, 17. Head, it was not without a fervent apprecation; God, before whom my Fathers, Abraham and Isaac did walk, the God which fed me all my life-long unto this day, the angel which redeemed me from all evil, bless the Lads. It was not the bare hand of Moses Deut 34. 3 laid upon Joshua that could replenish him with the spirit of wisdom without his Prayers: Yea, our blessed Saviour himself, to whom all power was Mar. 7. 34. given in Heaven, and in Earth, when he touched the dumb Man, and said, Ephatah; he looked up into Heaven, as thence fetching his Cure: The Apostles, when the seven Elected Deacons were presented unto them, did not without solemn Prayer, lay their hands Act. 6. 6. upon them: When Barnabas and Saul were separated by the charge of the holy Ghost, to the great work of God, to which they were Designed, Hands were laid on them, but Act. 13. 3. withal, Prayers were made for them. So in this very case, when the baptised Samaritans should be confirmed by Peter Act. 8. 15. 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 spiritual Operation upon the Soul; but being thus seconded, could not but be available to the furtherance of Grace in the Receiver. This is the practice which Holy Cyprian tells was successively continued in the Church; who speaking of the Samaritans Cypr. de baereticis baptiz andis ad Jubaianum. baptised by Philip, and confirmed afterwards by the Prayers, and Imposition of the Hands of the forementioned Apostles, adds (Quod nunc quoque, &c.) which is still (saith he) practised amongst us, That those, which are baptised in the Church, are by the governors of the Church presented unto us, and by our Prayers, and laying on of our Hands receive the holy Ghost, &c. It is utterly needless to cite any further proof of this Point; or any particular Attestation to the act of Confirmation, done with great consent, and allowance in the Primitive times; when S. Jerom Hieron. Dialog. adversus Lucifer. Cited also by Bellarm. de Confirm. l. 2. in his Dialogue against the Luciferians; having said, That by the imposition of authorised hands, the holyGhost was still conveyed to the baptised, adds; Dost thou ask me where this is written? In the Acts of the Apostles; but if there were no Authority 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 certain, that after the miraculous Gifts were ceased, yet still this practice of Imposition of hands was, with the general approbation of the Christian Church, continued to succeeding 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 less need of Grace, or Confirmation than our Forefathers? Or, is the power of God's Ordinance abated, and now languisheth with Age? Or, are we less qualified to perform this gracious act then our predecessors? Surely, the Church of England which (to Her eternal praise and honour be it spoken) hath ever been studiously careful to maintain all apostolical constitutions and practices, above all Her Reformed Sisters hath not failed to hold out this Holy Ordinance, and to recommend it in the most Ancient, Simple, and Inoffensive form to all Her obedient Children: Neither do we find that the present times (though too full of Distraction and quarrel) have ever declared any Opposition to, or Dislike 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 affected, should have worn out of the minds of Men the Memory of that Laudable and Godly practice, it will not be amiss to recall unto our thoughts, the Wise and Exemplary Order wherein that Holy Rite was enjoined to be administered. First therefore, having removed away all the trash of Superstitious, and frivolous Appendances, as the cross, the chrism, the Stripe, the Fillet, and the rest; as aiming only at the original simplicity of that Religious Ceremony: Secondly, having removed away all opinion of a Sacrament, (for which the Church of Rome hath unjustly struggled) and therewith disclaimed all derogation from the power and virtue of baptism: And thirdly, having solemnly professed against the misconceit of an absolute necessity of this rite to Salvation in them, which die after baptism, before hands can be laid upon them; the Church of England hath piously ordered the Imposition of hands so to be administered, 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 Lord's Prayer, the Ten commandments, and that initiatory catechism, which is purposely appointed for their preparation; wherein this Church hath judiciously, and not without good ground both of Reason & Religion, reformed that common error and Abuse of the Church of Rome, which commonly casts away their Confirmation upon Babes in the Cradle of their first infancy; For though some of their Doctors are willing to limit Concil. Aurelian. this act unto the age of their puberty, which is the twelfth year; others to the seventh; that so the Child may at least remember (though yet he understand not) what was done to him; yet the most are of opinion, that there is no cause to defer their Confirmation till they come to the use of Reason; and do practise accordingly; so as Alphonsus Vivaldus Vivald. ubi supra. Cassand. Consultat. de Confirm. tells us that commonly in Spain, all Children of two, or three years old, are wont to be confirmed; and Petrus a Soto and Cassander professes it to have been the ancient Order of the Church, that forthwith after their baptism, Children should also receive their confirmation: In which point I cannot but allow the moderate determination of C. Bellarmine; Bellar. l. 2. de Confir. c. 7. sect. ult. who tells us, that when persons of ripe Age come to be baptised, the same day, together with baptism they receceive both Confirmation, and Eucharist; but when they are baptised, being Infants, the other two are justly deferred till the Receiver attains to the use of reason; since (as he truly resolves) neither 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 beyond him in the qualification of the persons, in whom he (as holding Grace given by the very work wrought) professes not to require that measure of knowledge and preparation, which we call for, & presuppose in those who shall be admitted to the Imposition of our hands; upon this ground, that the Ancients stood not upon catechisms and Examinations in the laying on of their hands in the Primitive times, but conferred their Confirmation upon Infants; whereat no man can wonder, that knows they were also wont of Old (upon a weak misprision) to cram the blessed Eucharist into the mouths of Infants; to the due participation whereof notwithstanding, we know a competent measure of knowledge, and self-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 England have not chosen the better part, and with great judgement reformed a palpable defect in the Roman profession. Sect. 10 And certainly, the considerations whereupon this Church Liturgy of the Church of England. rubric before Confirmation. 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 rubric thus expresseth: First, because that when Children come to the years of discretion, and have learned what their godfathers and godmothers promised for them in baptism, they may then themselves with their own mouth, and with their own consent openly Non nisi adultiore aetate ut fiat nil prohibet hanc ob causam ut parentibus, susceptoribus, & Ecclesiarum praefectis detur occasio pueros de fide quam in Baptismo professi sunt diligentiùs instituendi & admonendi. Cassand. Consult. c. de Confirmat. before the Church ratify and confirm the same; and also promise that by the grace of God, they will evermore endeavour 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 ministered to them that be baptised, that by imposition of hands and prayer they may receive strength and defence against all temptations to sin, and the assaults of the world and the devil; it is most meet to be administered when Children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger to fall 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 ministered to them that were of perfect age, that they being instructed in Christ's religion, should openly profess their own faith, and promise to be obedient to the will of God. Now let any Reader, let any Adversary say, whether any determination could be more holily-rational, or more evidently conducing to the furthering of the welfare and salvation of Christian souls, in this case, than 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 practice of men's lives; with both which we are now miserably pestered and overrun. When the party than is upon due examination, found fit both for age and knowledge, he is to be in due season presented to the imposition of hands; which is ordained to be performed with such holy comeliness and such vigour of devotion, as (be it spoken without envy) the Church of England may be herein well proposed as a pattern to all the Christian Churches in the world; doubtless if Imposition of hands with prayer, which was the old and pure ceremonic of Confirmation. Fulk in Rhem. Act. 8. there be any Church under heaven that hath continued the apostolical institution and practice 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 practice of Confirmation, by imposition of hands, let us see the free and full astipulation of other famous Divines and Churches to her, in both these. Philip Melancthon, as in behalf of the Churches of Saxony, hath thus: In ritu Confirmationis fiebat &c. In the rite of Melanct. Confess. Saxoni●arum Eccles. cap. de Confirmat. & unctione. Confirmation there was of old an explication of doctrine; wherein every one was to recite the sum of Christian Doctrine, and openly to profess his detestation of all both heathen and heretical frenzies; 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 custom was profitable both for the instruction of men, and for the retaining of them in the true acknowledgement of God, and his truth. Flac. Illyricus thus: Porro Mat: Flac. Illyr. Gloss. in Hebr. 6. autem impositionem manuum &c. But further also, they had wont of old in the beginnings of the Church to use imposition of hands after a more accurate instruction in the catechism, with public and fervent prayer, that they might obtain for them the grace of the Holy Ghost, as we read it was done to the Samaritans, Acts 8. And I believe that so they were wont in the Primitive Church to remove those which were novices, from the Catechumeni, to the rank of those auditors which were allowed to be of greater maturity; that so now it might be lawful for them, (as those that were judged worthy) to partake of the holy Communion. Learned Chemnitius, as for Chemmit. Exam. Concil. Trident. de Confirmat. the Protestant Churches in general thus. Nostri saepe ostenderunt &c. Our Doctors have often showed, 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 consent of the holy Scripture; viz: That those which are baptised in their infancy (for such is now the estate of the Church) when they come to the years of discretion, should be diligently instructed in a certain and simple catechism of the doctrine of the Church. And when they shall be thought to have in some good sort attained to the understanding of those Principles, that then they should be presented to the Bishop and the Church; and there the child which was baptised in his infancy, should first by a short and plain admonition be put in mind of his baptism; wherewith, how, why, and into what he was baptised, what in that baptism the whole Trinity conferred upon him, and sealed unto him; namely, the covenant of Peace, and the compact of Grace; how that there he made a public renouncing 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 public profession of this Doctrine & Faith. Thirdly, that being interrogated of the chief points of Christian Religion, he should give answer to them all; & if he fail in his understanding of any of them, he should be better instructed in them. Fourthly, he should be admonished, and by this profession should declare, that he utterly dissents from all heathen, heretical, fanatical and profane opinions. Fiftly, that there should be added a grave and serious exhortation out of the word of God, that he persevere in that Covenant which he hath made in baptism, and in that Faith, and Doctrine which he hath there professed. Sixtly, that public prayer be made for those children, that God by his holy Spirit would vouchsafe to govern, conserve, and confirm them in this profession. At which prayer, without 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 Confirmation would yield much profit to the edification both of the younger sort, and of the whole Church, and would be agreeable both to the Scripture and to purer Antiquity: For in the apostolical imposition of hands that there was an exploration of Doctrine, and a profession of Faith, the history doth manifestly witness Act. 19 Of the exhortation to perseverance, and Confirmation by the word in the Doctrine and Faith once professed; there are examples of the Apostolic Church Act. 14, 15, and 18. And that public prayer was used, the History testifies Act. 8. So also of the examination and profession of Faith and Doctrine in Confirmation, the seventh Canon of the council of Laodicea, and the eighth Canon of the council 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 attestation to the solemn Confirmation hitherto used in the Church of England; and withal lays forth the grounds of this holy practice fetched from the blessed Apostles, and from Scripture itself: Judge now, whether 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 dutiful Children. Hemingius that great light of Dr. Nic. Hemingius Syntag. c. 22. ●. Votum, Denmark for his own judgement, and the Danish Churches, hath thus: Purior Ecclesia secuta Apost. tempora &c. The purer Churches following the Apostles times, when the children of Christians began to be baptised, had this fashion: That the children being instructed in the catechism, should be publicly brought forth into the sight of the Bishops, and there be interrogated concerning the Articles of their Faith; and should there with their own voice confirm the vow that was in their name made in their baptism; 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 baptism, the Prayer of the Bishop, and the imposition of hands. This custom was exceeding profitable, and conduced much to the retaining of their former 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 after, In our Churches, saith he, the substance of the ancient Confirmation is retained, all Popish superstitions being abolished: For our Bishops in their visitations do publicly examine the younger sort in the Articles of their Faith, and in the Doctrine of the Sacraments, and do then confirm them in the same by instruction and exhortations. For the judgement of the French Church both concerning the ancient use of Confirmation, and of the laudable practice of it for the present; we need no other witnesses than he, who is the just glory of it, Mr. Calvin, who tells us: Hic mos olim fuit &c. This was the manner of old, that Calvin Instit: l. 4. 1. 19 the children of Christians, after they were grown up to some good age, were presented before the Bishop, that they might fulfil that duty which was required of those who at a riper age offered themselves to baptism; for they sat amongst those that were appointed to be catechised, till they being rightly instructed in the mysteries of Faith, could be able before the Bishop and the People to render a confession of their belief. Upon the ending of their childhood, or in the entering of their youth, they were again by their Parents brought to the Bishop, and were examined by the Bishop according to that form of catechism which they then had, which was both certain and common: And that this action, which ought otherwise in itself worthily to be held grave and holy, might carry in it so much the more reverence and dignity; there was also therein used the ceremony of the imposition of hands; so the child, after the approbation of his belief professed, was dismissed with a solemn blessing: Thus he. And could that eminent Author, 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 apostolical practice? Justly may I call it so, by Calvin. Com. in Hebr. 6. warrant of the same Author, who commenting upon this Text of the Hebrews, hath thus, Transacta infantia &c. Their infancy past over, being instructed in their belief, they offered themselves to catechising; but then another symbol or sign was used, which was the imposition of hands: This one place, saith he, abundantly testifies that the original of this ceremony was derived from the Apostles. Lastly, that it may appear how well he approved this practice▪ Nos quoque Calvin de vera Reformandae Ecclesiae ratione. &c. we also could well and worthily wish, that this rite were restored to the Church everywhere; whereby children after the public confession of their Faith made, might be offered up to God; and this would be a well-beseeming approbation of their catechising. And yet more fully in his Institutions Calvin Instit l. 4. c. 19 thus, Utinam verò morem hunc. Would to God we might retain that fashion which I admonished you formerly was used amongst the ancient Christians, before this abortive counterfeit of a Sacrament sprang up; that there should be a catechism of all the heads of Religion, which without all controversy are agreed upon &c. That the child at ten years of age should tender himself to give a public 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 rudeness as is amongst many; neither would some be so readily carried away with new and strange Doctrines; thus he. Tell me now Reader, whether in the judgement of this eminent Divine (whose authothority is justly wont to sway so much with all Reformed Churches) we have not great reason to plead for the continuance and enforcement of holy Confirmation, and to bless God for the guiding of our wise predecessors into those safe ways which others complain to have missed; and earnestly to desire that this Religious and beneficial action might be so reverently and zealously performed, as may most conduce to the edification of God's Church. Sect. 12 To the careful ideavour whereof, though I might urge many motives, yet I shall take up with these following; not more few in number, then considerable in weight. The First shall be the agreement and contesseration, both in judgement and practice with the Primitive Church: to whose example, doubtless, 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 Confirmation 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 witness of those Protestant Authors, which I have formerly cited, and am ready if need were, to second it with many more: And why, my dear Brethren, should we think it fit or safe to leave so gracious an example, and to walk alone in our own ways, untracked, untrodden with the holy feet of our first and surest guides? where the practice began sensibly to degenerate, in adulterating the Ordinance with Superstitious additions, both of rites and opinions, there we have justly declined it, and do with the zealousest professors cry down the gross abuse of that godly institution to the pit of hell, whence certainly it came: But shall we upon this pretence cast off that gracious act of Religion which was sent us from Heaven by the hands of the Apostles? What if we cannot second our Imposition of hands with sensible wonders as the Apostles did? (else, as Oecumenius 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 spiritual effects with theirs; neither did the ordinary Pastors that succeeded those blessed Apostles expect any other issue of their hands imposed, 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 disallow of it? The common plea of those gainsayers is the cessation of those miraculous gifts which were in the Apostolic times by their only hands bestowed; (Others' in great numbers had the Holy Ghost, none gave it but they) whereupon they argue, as they think strongly, that the effect ceasing the cause is useless; 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 perpetual use in the Church; which is the same which Saint Austin calls nothing else but prayer over a man; and whereof he speaks Tract. 6. on the first Epistle of John &c. and soon after: We acknowledge imposition of hands with prayer, that they which were so taught and instructed, might receive strength of God's Spirit, so to continue; so he. This is that only which we profess and glory to imitate, as being well assured that the faithful prayers 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 express in the elegant and solid terms of learned Hooker, then in my own. By this means (saith he) it Hooker Eccles. pol. lib. 5. 66. came to pass, that children in expectation thereof were seasoned with the principles of true Religion, before malice and corrupt examples depraved their minds, a good foundation was laid betimes for direction of the course of their whole lives, the seed of the Church of God was preserved sincere and sound, the Prelates, and Fathers of God's family, to whom the care of their souls belonged, saw by trial and examination of them, a part of their own heavy burden discharged, reaped comfort by beholding the first beginnings of true godliness in tender years, glorified him whose praise they found in the mouths of Infants, and neglected not so fit an opportunity of giving every one fatherly encouragement and exhortation; whereunto imposition of hands and prayer being added, our warrant for the great good effect thereof is the same which Patriarchs, Prophets, Priests, Apostles, Fathers, and men of God have had for such their particular invocations and Benedictions, 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 Confirmation that we shall not need to seek out for more; yet I may not pass over a serious and important passage of a late writer, who in a profitable and well-laboured Mr. John Brinsley Preacher at Yarmouth, Doctr. and practice. of pedobaptism. p. 76. 77. 78. &c. discourse of the Doctrine and practice of pedobaptism, taking an hint from Calvin (as he well might) to prove the high antiquity of baptising of Infants, by the Primitive practice of their Confirmation, which is under the name of imposition of hands, So Deodat. on the place. coupled together therewith; and having well made out his Argument by the received distinction of Catechumeni, takes occasion to set forth that Ordinance in the Primitive institution of it; recommending it with those grave Authors forementioned to be of singular use, if it were restored to the Original purity; and recounting the benefits that might arise therefrom instanceth in these following; by this means the neglected exercise of catechising would be brought in life and credit; Secondly, the unity of Faith would be maintained; Thirdly, Parents would be quickened up to a further care of the Religious▪ education of their children; Fourthly, Children themselves would be put on to seek after knowledge; whereto he addeth two others not hinted formerly by any Author; Fiftly, that by this means, persons ignorant or scandalous might be kept out from communion with the Church in the sacred Ordinance of the Lord's Supper; and so the stumbling block of mixed communion removed; Sixtly, that by this means, 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 bottomed (as he conceives) than the former: All which as they are exceeding weighty and worthy of sad consideration, so, methinks, this last should be held fit to be listened unto by our brethren of the churchway; who may easily see how by but the admission of a truly apostolical institution they may effect that which (not without greater difficulty to be achieved) they project and desire. Sect. 14 The third Motive shall be the mischiefs and inconveniences which follow upon the neglect and want of this holy Ordinance; which do plainly appear (as the right serves to set forth both itself 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. let fall, we see catechising of Children (Than which nothing can be conceived more profitable and necessary in God's Church) is grown utterly out of fashion. And what woeful distractions 2. of opinions, what horrible Paradoxes of contradiction to the Articles of Christian Faith have been and are daily broached to the world, what good heart can but tremble to consider? Certainly it was not without great reason, that our wise and learned King James of blessed memory, when complaint was made to him of the growth of Popery in his time, returned answer, that all this was for the want of catechising: For surely, if the younger sort were soundly seasoned with true knowledge of the grounds of Religion, they could not be so easily carried away with every wind of Doctrine. How cold and careless are 3. Parents generally grown of breeding their children in a religious way; for that they know they neither are, nor shall be ever called to any account of their knowledge or proficiency. How utterly regardless are 4. the children themselves of so much as a verbal learning the principles of Religion, which shall never be required of them to the shame of their ignorance or unperfitness; being in the mean time wholly taken up with vain toys, and idle impertinencies? With what bold and sinful 5. ignorance do too many of the promiscuous multitude thrust themselves upon God's table? which might be clearly avoided, if the prudent and Godly order of our Church were duly observed; that none should rubric after the order of Confirmation. be admitted to the Communion but those that have been Confirmed; none Confirmed but those who are able to give account of the catechism set forth by the Church, containing the main grounds of Christian Doctrine, viz. the Belief, the ten commandments, the Lord's Prayer, and the Sacraments. Lastly, how lawlessly vicious 6. are the lives of too many, which might have been in all likelihood somewhat restrained, if in the entering of their youth, they had publicly engaged themselves to God and the Congregation, to renew their baptismal Covenant, in renouncing the World, the devil, and the Flesh; and solemnly promising to do their utmost endeavour to keep God's holy Will and commandments, and to walk in the same all the days of their life? In the account of most of Calvin ubi supra. Instit. l. 4. c. 19 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 rudeness in too many, and so fearful distractions with new and wild opinions set abroach everywhere in the World. So as, whether we consider the convenience and honour of our conformation to the Primitive Church of Christ, or the great profit that ariseth from the due observation of this Ordinance, or the no small inconveniencies and mischiefs 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 Ordinance, as it was lately wont to be practised in our Church; I may not deny that in too many places there was fault enough even on both parts, both of the giver and receiver: For Hooker Eccle. pol. l. 5. of Confir. 66. the one Mr. Hooker gives a grave and modest touch of reproof; No, saith he, there is no cause we should doubt of the benefit, but surely great cause to make great complaint of the deep neglect of this Christian duty, almost with all them to whom by right of their place and calling the same belongeth: Let them not take it in evil part, the thing is true, their small regard hereunto hath done harm in the Church of God, thus he. Neither can I but justify his gentle reprehension: The Fathers of the Church generally failed in the zealous prosecution of this so beneficial a work, being I suppose discouraged with either the coldness or adversnes of too ma ny of their charge; into whose thoughts some otherwise affected 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; afterwards, in the beginning of King James his Reign, they were quickend with this synodical Constitution: Forasmuch Can, & Const. Eccles ● n 60. as it hath been a solemn ancient and laudable custom in the Church of God, continued from the Apostles times, that all Bishops should lay their hands upon children baptised and instructed in the catechism of the Christian Religion, praying over them, and blessing them, which we commonly call Confirmation, and that this holy action hath been accustomed in the Church in former ages, to be performed in the Bishop's visitation every third year; we will and appoint that every Bishop, or his suffragan in his accustomed Visitation, do in his own Person carefully observe the said custom, &c. Upon this Canon, the Bishops generally were not indiligent in performing this part of their charge, insomuch as had there been a correspondent forwardness, both in the people, and in their Brethren of the ministry (who are by the Canon charged with the care of preparing and procuring the presentation of such Can. & Constit. Can. 61. persons as are meet to be admitted to Confirmation) this service had certainly been accomplished with good effect, and was by divers of them done accordingly. But soon after, divisions grew on, the Authority of ecclesiastical Superiors began to abate in the minds of men, and there wanted not who suggestit to be a piece of Piety to dislike and decry this (which they termed a Superstitious) Ceremony; so as now there wanted heads on which hands should be imposed: Whiles yet in some places of the remoter dioceses, this episcopal Benediction was (in the other extreme) sought with so too much heat, as that it was not possible to be given otherwise then in a breathless and tumultuary way, as I formerly intimated. It is not then for us to say how an holy service is performed, but how it should be; what errors pass in any Godly administrations, 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 prescribed by the Church of England, there could be no doubt of a plentiful blessing from heaven to be poured down upon that so Sacred and Religious Ordinance. Wherefore dear Brethren, laying aside all unjust prejudice that may arise, either from the persons interested, or from the abuse of the thing, or discontinuance of the practice, let us resolve both reverently to esteem, and humbly to submit to an Institution, no less than apostolical, and expect the Heavenly Benediction of him who is the great Bishop of 1 Pet. 2. 25. our souls; to whom with the Father and the Holy Spirit be all Praise, Honour, and Glory, for evermore. Amen. FINIS