difficulty to be atchieved they project and desire Sect. 14 The third Motive shall be the mischieves 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 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 let fall we see Catechizing of Children then which nothing can be conceived more profitable and necessary in Gods Church is grown utterly out of fashion And what wofull distractions 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 Catechizing 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 carelesse are 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 regardlesse are 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 impertinencies With what bold and sinfull ignorance do too many of the promiscuous multitude thrust themselves upon Gods table which might be clearly avoided if the prudent and Godly order of our Church were duly observed that none should be admitted to the Communion but those that have been Confirmed none Confirmed but those who are able to give account of the Catechisme set forth by the Church containing the main grounds of Christian Doctrine viz. the Belief the ten Commandements the Lords Prayer and the Sacraments Lastly how lawlesly vicious are the lives of too many which might have been in all likelyhood somewhat restrained if in the entring of their youth they had publiquely engaged themselves to God and the Congregation to renew their Baptismall Covenant in renouncing the World the Devill and the Flesh and solemnly promising to do their utmost indeavour to keep Gods holy Will and Commandements and to walk in the same all the dayes of their life In the account of most of 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 Primitive Church of Christ or the great profit that ariseth from the due observation of this Ordinance or the no small inconveniencies 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 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 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 deepe 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 evill 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 generally failed in the zealous prosecution of this so beneficiall a work being I suppose discouraged with either the coldnes 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 Synodicall Constitution Forasmuch as it hath been a solemn ancient and laudable custome in the Church of God continued from the Apostles times that all Bishops should lay their hands upon children Baptized and instructed in the Catechisme 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 Bishops visitation every third year we will and appoint that every Bishop or his Suffragane in his accustomed Visitation do in his own Person carefully observe the said custome c. Upon this Canon the Bishops generally were not indiligent in performing this part of their charge insomuch as had there been a correspondent forwardnesse both in the people and in their Brethren of the Ministery who are by the Canon charged with the care of preparing and procuring the presentation of such 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 Ecclesiasticall 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 Diocesses this Episcopall Benediction was in the other extream sought with so too much heat as that it was not possible to be given otherwise then in a breathlesse 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 passe 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 plentifull blessing from heaven to be powred down upon that so Sacred and Religious Ordinance Wherefore dear Brethren laying aside all unjust prejudice that may arise either from the
likewise upon the formerly Baptized 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 Catechisme of Christs Church 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 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 thē was miraculous yet in obtaining an increase of invisible Grace to the Receiver as theirs also more effectually did For certainly we shall grosly mistake 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 vigour put into it by the zealous Prayer of the godly Pastor and Congregation which might not returne to him without a Blessing Neither was it otherwise of old When the Patriarch Jacob laid his hands upon Ephraim and Manasses 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 Angell which redeemed me from all evill blesse the Lads It was not the bare hand of Moses laid upon Joshua that could replenish him with the spirit of Wisdome without his Prayers Yea our blessed Saviour himself to whom all power was 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 Apostles when the seaven Elected Deacons were presented unto them did not without solemne Prayer lay their hands 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 withall Prayers were made for them So in this very case when the Baptized Samaritans should be confirmed by Peter 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 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 Baptized by Philip and confirmed afterwards by the Prayers 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 Governours 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 particular Attestation to the act of Confirmation done with great consent and allowance in the Primitive times when S. Jerom in his Dialogue against the Luciferians having said That by the imposition of Authorized hands the holyGhost was still convayed to the Baptized addes 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 certaine that after the miraculous Gifts were ceased yet still this practice of Imposition of hands was with the generall 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 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 gracious act then our Predecessours Surely the Church of England which to Her eternall praise and honour be it spoken hath ever been studiously carefull to maintaine all Apostolicall constitutions and practises 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 Forme to all Her obedient Children Neither doe we finde that the present times though too ful of Distraction and Quarrell 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 worne out of the mindes of Men the Memory of that Laudable and Godly Practise it will not be amisse to recall unto our thoughts the Wise and Exemplary Order wherein that Holy Rite was injoyned to be administred First therefore having removed away all the trash of Superstitious and frivolous Appendances 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 Sacrament for which the Church of Rome hath unjustly strugled and therewith disclaimed all derogation from the power and vertue of Baptisme And thirdly having solemnly professed against the misconceit 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 Imposition of hands so to be Administred 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 Commandements and that initiatory Catechisme which is purposely appointed for their preparation wherein this Church hath judiciously and not without good ground both of Reason 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 infancy For though some of their Doctors are willing to limit 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 deferre their Confirmation till they come to the use of Reason and doe practise accordingly so as Alphonsus Vivaldus 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
what in that Baptisme 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 publique 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 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 ūderstanding 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 hereticall phanaticall 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 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 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 yeeld 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 Apostolicall imposition of hands that there was an exploration of Doctrine and a profession of Faith the history doth manifestly witnesse Act. 19. Of the exhortation to perseverance 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 examination 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 attestation 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 blessed Apostles and from Scripture it self 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 dutifull Children Hemingius that great light of 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 Baptized had this fashion That the children being instructed in the Catechisme should be publiquely 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 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 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 publiquely 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 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 the children of Christians after they were grown up to some good age were presented 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 Catechized 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 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 Ceremonie 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 Apostolicall practice Justly may I call it so by 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 Catechizing but then another symbole or sign was used which was the imposition of hands This one place saith he abundantly testifies that the Originall of this Ceremonie was derived from the Apostles Lastly that it may appear how well he approved this practice Nos quoque 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 Catechizing And yet more fully in his Institutions 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 Catechisme of all the heads of Religion which without all controversie are agreed 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 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 inforcement of holy Confirmation and to blesse God for the guiding of our wise predecessors into those safe wayes which others complain to have missed and earnestly to desire that this Religious and beneficiall action might be so reverently and zealously performed as may most conduce to the edification 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 considerable in weight The First shall be the agreement 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 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 witnesse 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 gratious an example and to walk alone in our own wayes untracked untroden 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 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 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 Spirituall 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 gain-sayers is the cessation of those miraculous gifts which were in the Apostolick times by their onely 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 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 perpetuall use in the Church which is the same which Saint Austin cals 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 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 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 expresse in the elegant and solid termes of learned Hooker then in my own By this meanes saith he it came to passe 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 Gods family to whom the care of their souls belonged saw by triall and examination of them a part of their own heavy burden discharged 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 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 passe over a serious and important passage of a late writer who in a profitable and well-laboured discourse of the Doctrine and practice of Pedobaptisme taking an hint from Calvin as he well might to prove the high antiquity of Baptizing of Infants by the Primitive practice of their Confirmation which is under the name of imposition of hands 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 meanes the neglected 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 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 Lords Supper and so the stumbling block of mixt communion removed 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 consideration 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
ΧΕΙΡΟΘΕΣΙΑ 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 D. D. B. Norwich LONDON Printed for John Place at Furnivals Inn-Gate in Holborn 1651. To all Gods Faithfull People every where Grace and Peace NOt out of any light affectatiō or out of a Crosse humour of vainly striving against the streame my witnesse is in Heaven but out of a care to approve my faithfulness to Gods Church have I undertaken this subject Mine eyes tell me too plainly that an Apostolicall Institution is palpably neglected and my heart tels me both how infinitely advantageous and beneficiall the practise of it if duly revived might be to the Church of Christ and how extream losers Gods People are by the want of it I durst not therefore but impart these thoughts to the world before I leave it humbly recommending thē to the serious consideration of all wel-affected Christians who shall soon find upon these poor suggestions how happy it were if in this case we could walke with an even foot in the mid-way 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 severall Sections 1. NO notice taken of the Jmposition of hands yet how important it is and ought to be esteemed Pag. 1. 2. What kind of Jmposition of hands is meant Heb. 6. 2. namely that of Confirmation p. 3. 3. Wrongs done to this Jnstitution of Confirmation And first in the Excesse in making it a Sacrament p. 6. 4. A second wrong in excesse preferring it before the Sacrament of Baptisme p. 12. 5. Wrong done to it in the Defect By the utter neglect and mis-construction of it p. 18. 5. Confirmation by Jmposition 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. Jmposition of hands not a dumb Ceremony but joyned with Prayer p. 34. 9. The order of Confirmation as it is injoyned 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 judgment of Forraign Divines and Churches concerning Confirmation p. 50. 12. Motives to the practise 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 dis-use of it p. 73. 15. The Objection of the disorder and inefficacy of our late practise 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 Apostolicall Institutions 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 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 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 Church mistook the foundation 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 eternall 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 Baptisme should be ever out of date Can the Doctrine of the Resurrection from the dead and of the last Judgment 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 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 re-admission of Penitents That the first of these is here intended not only all Antiquity but all late Interpreters except some few Straglers 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 businesse now in the Primer of their Christianity Their Teachers were only concerned herein not the Puisnes in that School of Christ Not of re-admission of Penitents the ceremony whereof for ought we can find began not till after the Apostles Doubtlesse therefore of Confirmation for which cause also as Calvin well noteth it is paired together with Baptisme as an ordinary 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 following times is plainly derived 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 Defect The Excesse in a superstitious 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 beholder 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
effect hath long ceased shall we therefore say that Faith is vain and forcelesse 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 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 baptized with the anointing the sick with oyl mentioned by the Apostle which being both used and required in the Primitive times had doubtlesse a soveraign effect but now the power of healing being lost is no better then a purposelesse and vain ceremonie let him know there is a great difference to be put betwixt both these that oyl was professedly intended and used for a bodily cure onely receiving its vertue 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 Spirituall ends and such as were of eternall use and benefit to which may be added that the doctrine of anointing with oyl had never the honour to be numbred amongst Christian 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 afterwards 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 continuation of both the precept and practice in the immediately-succeeding times deducing it self through all the ages of the Church though lateward 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 abrogation Clemens the fellow-labourer to the Apostles in that Epistle which he writes to his Disciples Julius and Julianus makes an honourable commendation of it to all Christians charging them to hasten both their Baptisme and Confirmation 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 undergone question which indeed none of his letters have escaped as is confessed by Eusebius save onely that to the Corinthians now lately published but not to stand upon Turrianus his terms of Apologie 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 of Rome and that if the authority of it be suspected yet the age cannot so as if not authenticall yet it is not denyed to be exceeding ancient That story is famous which is reported by Eusebius from Clemens of Alexandria concerning the young man whom Saint Iohn the Apostle after his return from Pathmos delivered and doubly recommended to the carefull 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 * christned 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 Areopagite and Origen that of Tertullian is most clear the flesh is over-shadowed with the imposition of the hand that the soul may be illightned by the spirit And elsewhere Then 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 turn'd over his Epistles can be ignorant And that no man may say these if hundreds more such are but single witnesses the Councell of Arles 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 ordaines That if any shall return to the Church from their former heresie they shall be examined concerning the Articles of their Creed and if it be found that they have been baptized 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 Authors whether of Councels or Fathers or Doctors to prove their Confirmation a Sacrament yet cannot be denyed thus much validity as to prove there hath ever been a confirmation If they have uniustly contended to impose a wrong title upon the imposition of hands yet it is no lesse clear that there was imposition 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 beautifull face that it was once besmear'd with a foul liniment wipe off the filth and the face is still it self It is true that some of their additionall Ceremonies came in betimes but late enough to disprove their pedegree from any Apostolique authority others of them as clapping on the cheek the crosse of the thumb treading on the toe filleting the forehead 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 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 plaine and holy dresse 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 Persons that had been Baptized for conferring on them the Holy Ghost it is most evident neither can it be doubted but that their Successours in the Pastoral Charge of the Church laid their hands
Children should also receive their Confirmatiō In which point I cannot but allow the moderate determination of C. Bellarmine who tells us that when persons of ripe Age come to be Baptized the same day together with Baptisme they receceive both Confirmation and Eucharist but when they are Baptized being Infants the other two are justly deferred till the Receiver attaines 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 cal for presuppose in those who shall be admitted to the Imposition of our hands upon this ground that the Ancients stood not upon Catechismes 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 knowes they were also wont of Old upon a weake misprision to cram the blessed Eucharist into the mouthes of Infants to the due participation whereof notwithstanding we know a competent measure of knowledge 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 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 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-mothers promised for them in Baptisme they may then themselves with their own mouth and with their own consent openly before the Church ratifie and confirm the same and also promise that by the grace of God they will evermore endevour 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 prayer they may receive strength and defence against all temptations 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 determination could be more holily-rationall or more evidently 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 practice 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 presented to the imposition of hands which is ordained to be performed 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 pattern to all the Christian Churches in the world doubtlesse if 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 astipulation of other famous Divines and Churches to her in both these Philip Melancthon as in behalf of the Churches of Saxonie hath thus In ritu Confirmationis fiebat c. In the rite of Confirmation there was of old an explication of doctrine wherein every one was to recite the summe of Christian Doctrine and openly to professe his detestation of all both heathen 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 instruction of men and for the retaining of them in the true acknowledgement of God and his truth Flac. Illyricus thus Porro autem impositionem manuū 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 Catechisme 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 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 lawfull for them as those that were judged worthy to partake of the holy Communion Learned Chemnitius as for the Protestant Churches in generall thus Nostri saepe ostenderunt 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 consent 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 simple 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 Principles that then they should be presented to the Bishop and the Church and there the child which was Baptized in his infancy should first by a short and plain admonition be put in mind of his Baptisme wherewith how why and into what he was Baptized