to build a Temple contrary to any command of God but was only a determination of 2omewhat external relating to the Service of God to express his higher honour and reverence of God and Religion which was therefore approved of God though it was not particularly commanded by him Seder Olam Rab. c. 11. And if we may herein credit the Jewish Chronicle when the house of God was set up at Shiloh there was a soundation laid of stone which God had not enjoyned nor forbidden upon which the Tabernacle made of Boards Curtains and Skins was erected 7. I know that the Jewish Writers do assert that the Law of Moses did command the building the Temple by which I here understand a house of stone and Cedar as distinguished from the Tabernacle this seemeth to be affirmed by Maimonides Maim in Praec affirm 20. Gemar in San. hedr. c. 2. Sect. 6. Joseph Ant. Jud. l. 7. c. 4. and is asserted by the Talmud and Josephus saith David designed to build a Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses had foretold But this is not agreeable to what God himself declareth to the contrary 2 Sam. 7.7 Spake I a word with any of the Judges of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of Cedar and the ground upon which these Jewish Writers build is mistaken For 1. that place which the Gemara insisteth upon Deut. 12.10 11. concerning the place which God should chuse only enjoyneth a fixed place for the Tabernacle of God and his Service where he should chuse it after he had placed them in Canaan as may appear by comparing Deut. 12.1 5 11 12. Josh 18.1 Jer. 7.12 and the Tabernacle is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of choice in the Seder Olam Seder Olam Rab. ubysupra And those words Exod. 15.2 I will prepare him an habitation being spoken before the building of the Tabernacle do refer thereto and the Tabernacle is expresly called his habitation 1 Sam. 2.29 2 Sam. 15.25 and in divers other places as it was also very frequently called by the name of the Temple both in the Psalms and in the Books of Samuel and the Sanctuary in the place produced by Maimonides Exod. 25.8 and in many others 8. Thus I have now shewed that even in the Temple Worship of the Jews some external Rites not appointed by God were lawfully practised and amongst others a Sacramental gesture which was not used in the institution of the Sacrament a decent Vesture of white Linen for them who attended the Service of God therein and a memorative and ingaging sign of the Altar of Witness or the Altar Ed. and the Reader will easily conceive how nearly the nature of these three things resemble and justifie our gesture at the Communion the use of the Surpless and the Cross at Baptism 9. Secondly I shall consider the Synagogue Worship of the Jews which hath a nearer alliance to the Christian Worship In their Synagogues they assembled to profess and owne God and his Law to hear his Word to praise his Name and call upon him and to perform other such like Duties And this was not chiefly a Ceremonial Worship as that of the Temple was but a Moral Worship or such a Worship as consisted of Duties which in the general nature of them are perpetually obligatory upon all the Servants of God in this World and not upon the Jews only nor were they peculiar to the Mosaical Constitutions And concerning this which was their ordinary weekly and indeed a principal Worship of God it is truly observed by Mr. Thorndike Of Religious Assemblies c. 2. that there was very little established by God in the Book of the Law And they were also in some particulars left to their own prudential determinations where the Christian Church is not 10. A first instance I here give of the liberty of the Jewish Church making determinations concerning things external velating to Religion is touching the Ordination of the Ecclesiastical Officers of the Synagogal Assemblies by Imposition of Hands The Officers Ecclesiastical in these Assemblies were those who were anciently called the Sons of the Prophets or their Elders Scribes Rabbins and Doctors of the Law Neither the nature of their Office and Authority nor especially the manner of their Admission thereto is any where determined in the Law of God but depended upon the Churches Constitutions for the preserving order and authority in its Assemblies And yet that all who were the Synagogal Officers or who were admitted to teach there except the extraordinary case of Prophets were ordained thereto by Imposition of Hands and what their different manners of Ordination were according as they committed to them different power or authority of teaching or judging is sufficiently from the Jewish Forms declared by Mr. Selden De Syned l. 1. c. 7. Sect. 2 4. And this authority of Ordination was so far approved by our Blessed Saviour that he declared concerning the Scribes and Pharisees Mat. 23.2 3. That they sit in Moses seat all therefore whatsoever they bid you observe that observe and do But though this Ordination of Elders or Rabbies among the Jews was founded upon no Divine Institution as is truly asserted by Mr. Selden Seld. ibidem the state of the Christian Church is herein under the determination of Divine and Apostolical Constitutions 11. A second instance is concerning the Habit of the Prophets and the Sons of the Prophets That the Prophets used a rough or hairy garment or Mantle which was peculiar to them may be collected by the practice of Elijah who was known by his hairy garment and whose Mantle fell from him when he was taken into Heaven 1 King 1.8 Chap. 2.13 and from the appearance of Samuel in his Mantle 1 Sam. 28 14. And even the Annotations composed by the Members of the Assembly do probably assert that when Isaiah is said to go naked Annot. in Is 20.2 Isa 20.2 no more is intended but that he put off his Prophetical Robe or Mantle such as fell from Elias It is also generally acknowledged that the Prophet Zechary speaking of wearing a rough garment to deceive Zech. 13.4 doth thereby intend the ordinary Prophetical garment so Munster Vatablus Castalio Clarius Drusius and Grotius do assert and Calvin calleth that garment habitum Propheticum Junius stileth it communem amictum prophetarum and Bochartus thinketh that it was vestis prophetarum propria Bochart Hieroz l. 1. c. 2. That the Sons of the Prophets used a particular habit by which they were easily discernable from other men may be probably collected from 2. Kin. 9.5 6 11 12. and is more manifest from 1. Kin. 20.35 41. And besides these habits which were of ordinary use in their converse there may some particular evidence be given of garments peculiarly used in their Synagogal Assemblies that such was their practice about our Saviours time may appear
and affectionately recommended and hath naturally such other dangerous attendants as have been above observed to be the result of the breach or want of the Churches Peace This sin is to the Church what Sedition is to the State the most manifest and direct means to hinder its Government and to destroy that Society which is best preserved in true Vnity and of which as Christ himself hath so every Christian ought to have a tender regard It is to the body of Christ what disjointing is to the body of man it hindreth the actions of the body and the usefulness of the members to each other it weakneth the whole and causeth pain and anxious grief to those other members which are not senseless and is ordinarily accompanied with swelling tumours in the part ill-affected and out of order 12. And as it self is contrary to Gods Commandment so its influence promoteth all manner of sin and is called by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an original of evils Ign. Ep. ad Smyrn For besides the evils above mentioned which accompany this sin as it includeth a breach of the Churches Peace it is apt to prevail with the Separatist to so much impiety as to place much of his Religion in that which is his sin viz. his unwarrantable separation and it is oft if not ordinarily attended with so great uncharitableness as to be pleased with respect to the interest of their party in hearing if not speaking evil concerning others who withstand them It promoteth prosaneness and disadvantageth Religion in others by rendring censures and admonitions of the Church when they are administred the less efficacious upon the offenders who are the more ready to conclude that it is no great shame or danger to be excluded from that Society of Christians from which many who profess Religion do exclude themselves And upon this and other easily discernable accounts it is a probable occasion of remisness in the exercising discipline which would be more enforced and enlivened by a more general Union whereby also divers obstacles and impediments would be removed Athan. Synops in 1. Ep. ad Cor. Thus Athanasius was of opinion that the Corinthian divisions were the cause why the incestious person was not rejected SECT IV. Some false Conceptions of Schism refuted 1. But because there are some notions or rather misrepresentations of this sin of Schism designed to excuse many from the guilt thereof whom the rules of Christianity do envolve under it I shall endeavour to discover the insufficiency of such Plaisters either to cover or cure so great and dangerous wounds as the deep rents made in the Church to which they are applyed 2. A first false Conception of Schism A first Notion is the natural result of the New-England Independant Principles of Church-Communion They assert expresly Ans to 32. Qu. quo 4. that Baptism neither maketh nor admitteth any to be members of the Church and call it the opinion of Papists and Anabaptists that we enter into the Church by Baptism But they assert the foundation of Church-Society to be laid in their Church-Covenant which is a particular contract among themselves binding themselves to God and one to another to live in Christian Society with that particular Congregation to which they join themselves by this contract Apol. for Chur. Coven p. 3 5 15. And this Church-Covenant is they say the Constitutive form of a Church and joining in it is that which maketh a particular person a member of a Church And from hence it may be easily infered that there can be no duty of holding and therefore no sin of Schism in withdrawing or neglecting Communion where they have not made this engagement by that particular Covenant 3. But this notion of the Vnion and Communion of the Church doth confine it to such strait limits as to exclude in a manner all Christians of all ages from Church Society but themselves and is thereby uncharitable and no stranger to Schism and can not consist with the full and due sense of the Churches Catholicism for the ancient Church did never account the obligation to Christian Communion to be so narrow a thing as only to respect a particular Congregation and therefore never framed any such particular Covenant This is also directly contrary to S. Paul who as an argument to Union and against Schism saith 1 Cor. 12 13. By one Spirit we are all baptized into one body and teacheth us that we are baptized into Christ Rom. 6.3 and thereby are planted together in the likeness of his death v. 5. and that they who are baptized into Christ do put on Christ Gal. 3.27 Which Scriptures do sufficiently express that by our Baptism as we undertake the Christian life so we thereby are admitted to be members of the Church or body of Christ and are engaged as members to Vnity therein and to continue in Communion therewith Whereas if this notion was admitted the grounds for the being and Vnion of the Church which the Scriptures lay down together with the Apostolical and Primitive practice must be accounted as insufficient and the necessary support of its being and Union must be derived from this late invention All which things are sufficient to manifest the errour of this opinion and to shew that there may be a sinful breach of the Vnity of the Church among them who never entred into that Church Covenant 4. A second Notion Dr. Owen of Love Church Peace c. 3. But one of that way of our own Nation treating of Schism and separation acknowledgeth Baptism to give Relation to or entrance into the Catholick Church visible but still owneth a particular contract or joint consent among themselves to be the only bond for external Ecclesiastical Communion in a particular Church or as he expresseth it to be that wherein the Vnion of such a Church doth consist which will be hereafter further considered N. 19 20. Dr. Owen's Review of Schism ch 8 9. And he giveth us this representation of Schism That the sin of Schism doth not consist in the want of or breach of external Vnity by separation but in the want of internal Vnity by needless divisions of judgment in a particular Congregation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith is used 1 Cor. c. 1.11 Hence these assertions are laid down 1. That the departing of any man or men from any particular Church as to the Communion peculiar to such a Church is no where in Scripture called Schism nor is so in the nature of the thing it self 2. One Church refusing to hold that Communion with another which ought to be between them is not Schism properly so called 5. But if we here consider the matter or thing it self we must enquire whether Christian Religion doth allow needless separations in the Christian Church And surely he must have strange thoughts of the earnest commands and frequent arguments for Christian Unity who supposeth them to regard only an inward
a laying a burden upon the Churches Act. 15.28 Wherefore when the whole matter of this Decree is in that verse called necessary things we must thereby understand that some things indifferent yea under the Gospel inconvenient in their own nature being judged of use for the avoiding scandal and promoting Peace and Vnity in the Church became necessary to be practised in the Church after that Decree and Injunction And though the end of designing the Unity and encrease of the Church did require that in some things the Gentile Christians should yield a complyance to the Jews yet in what particulars this compliance should consist was determined by the authority of this Apostolical Synod whereby the practice thereof became necessary 3. Obs 2. That Apostolical Decree concerning these matters indifferent was designed to lay an obligation upon the practice of all Gentile Christians in those Apostolical times There are indeed some very learned men who have reputed this Decree to be a local constitution confined to Syria Cilicia and the Territories of Antioch and Jerusalem And if it had extended no further it had been a sufficient instance of an injunction in things indifferent but if it was intended to oblige all the Gentiles it is thereupon to be esteemed a more full and large example Now that this Decree contained in the first Canonical and Apostolical Epistle of the New Testament was of general concernment to the Gentile Christians though its inscription referred 〈◊〉 those places above-mentioned may be concluded because S. James declared it in general to have respect to the believing Gentiles Act. 21.25 because S. Paul Silas and Timotheus delivered this Decree even unto the Cities of Lycaonia Phrygia and Galatia to be observed by them Act. 16.1 3 4 6. and because the Primitive Christians did in all places account themselves bound by this determination of the Apostles to abstain from bloud and things strangled as appeareth from the testimonies of Tertullian Tertul. Apol c. 9. Minut. in Oct. Orig. cont Cels l. 8 Eus Hist Eccl. l. 5. c. 1. Minutius Felix Origen the Epistle from France concerning their Martyrs recorded in Eusebius and the Canon of the Greek Code above-mentioned 4. Obs 3. It is acknowledged upon good grounds and granted by the Presbyterians that this Apostolical Sanction doth evidence a power in the Church of enjoining in lawful things what may be conducible to the good and welfare of the Church both because the successive practice of the Church did thence-forward exercise such a power and because though the Apostles might be inspired extraordinarily after they met together in this Synod yet they did not account a particular divine inspiration necessary to make an Ecclesiastical Constitution but in that great question whether and how far the Gentiles should undertake the Law of Moses they came together to consider of this matter Act. 15.5 6. and proceeded therein by way of disputation v. 7. Hence Gillespy in his assertion of the Government of the Church of Scotland Gillesp Par. 2. Ch. 4. Ch. 8. concludeth the authority of Synodical Assemblies and that they have a diatactick power to make Decrees The London Ministers in their Jus Divinum Regiminis Ecclesiastici Part. 2. c. 14. declare this Apostolical Synod to be a pattern and platform for others and thence allow a Synodical power of imposing things on the Church which they assert to be encluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.28 And the Assemblies Consession doth from hence assert a power in Synods to make Decrees and determinations Conf. c. 31. which ought to be received with reverence as from Gods Ordinance and to set down rules and directions for the better ordering the publick worship of God Yet it may be observed that some of that way have in this particular manifested great partiality as Mr. Rutherford Ruth Introd to Div. Right of Ch. Gov. Sect. 5. p. 81. Disp of Candale Libert qu. 5. when he disputes against our Church and against the lawfulness of external Rites he denyeth any power in the Church to prescribe Laws touching things indifferent Plea for Presbyt Ch. 14. p. 199. but in his Plea for Presbytery he asserteth their Synods to have power to make Ecclesiastical Canons and Decrees which tie and bind particular Congregations to observe and obey them 5. Wherefore if the Apostles did make injunctions concerning things indifferent and imposed them upon all the Churches of the Gentiles and accounted their authority of Ecclesiastical Government guided by prudential consideration to be sufficient without extraordinary inspiration to establish such a Sanction then must this power remain in the Church taking in the Princes supremacy where the Authority of Church Government abideth permanent 6. And if we consider the Church under the General Notion of a Society as it is ordinary in all Societies for the Rulers thereof to exercise a power of making Rules and Constitutions not contradictory to any superiour Government for preserving a due order in that Society so this doth especially take place in the Christian Church where there are special divine Laws which require care to be taken for order and decency and command Christians to obey them who have the rule over them And that those who will enjoy the Communion of any particular Church must submit to the Rules of order appointed therein is but the proper result of orderly Constitution and is of general practice insomuch that the French Reformed Churches as hath been observed by Mr. Durell Durelli Vindic. Eccl. Angl. c. 22. in Praf would not suffer Mr. Welch who came thither from Scotland to continue in administring the Sacrament without using the prescribed form of Prayer and admitting the standing gesture according to the order of that Church but he being enjoined Conformity by the Synod at S. Maixant 1609 left that Church and Realm rather than he would embrace it 7. But it is by some pleaded against the lawfulness of Constitutions Ecclesiastical that these are an infringing of Christian liberty But whereas Ecclesiastical Rites and Constitutions are in themselves lawful as hath been proved prudential determinations about such indifferent things can no more incroach upon Christian liberty than do the political Sanctions of Civil Laws and the Domestick commands of Parents and Masters And surely every mans apprehension must needs acknowledge it a gross mistake to imagine that when the Precepts of Christianity do earnestly enjoin the practice of self-denial meekness submission and obedience to superiours it should be the priviledge of Christian liberty to disoblige men from any or these things which would represent our most excellent Religion as contradicting it self But true Christian liberty conveyeth a priviledge of freedom from that which the Christian Doctrine abolisheth the Mosaical Covenant and Ceremonies of the Law from that which its Precepts prohibit and disclaim the life of sin and bondage to the Devil and being under any other as our Soveraign and supreme
Lord besides Jesus Christ and from that from which its promises tend to secure us the curse and wrath to come and thereby from Hell and Death But it was S. Peters Doctrine that we should obey every Ordinance of man for the Lords sake as free Conf. Ch. 20. Sect. 4. 1 Pet. 2.13 16. And it was truly expressed in the Assemblies Confession That they who upon pretence of Christian Liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Ecclesiastical resist the Ordinance of God And as for those strange spirited men who account the practising things indifferent to be the worse because they are enjoined they are guided by such dangerous Principles of false imaginary Liberty as would teach Children and Servants that things otherwise lawful are sinfully performed when they are commanded by their Parents and Masters 8. Ruth Introd to Doctr of Scandal But Mr. Rutherford objecteth that the nature of things indifferent are not capable of being enjoined by a Law For saith he what wise man will say the Church may make a law that all men should cast stones into the water or as he in another place instanceth that a man should rub his beard Whether these and other such like words proceeded from gross mistake of the Question about things Indifferent or from wilful misrepresentation thereof to please the humours of scornful men I cannot affirm For things called Indifferent in this Question are not such as can tend to no good but are a mispending time when purposely undertaken as a designed business and enclude also such a levity and vanity as is inconsistent with gravity and seriousness and much more with Religious Devotion But the things here called matters indifferent are such where many things singly taken are in their general nature useful but because no one of them is particularly established by any Divine Law the appointing any one in particular is called the determination of a thing Indifferent because some other might have been lawfully appointed Thus the use of one special form of Prayer prescribed not condemning all others as unlawful is the use of an indifferent thing to an useful end And the ordering some proper Hymns or Psalms of praise for the glorifying God and decent gestures of reverence in Gods service and the appointing a fit translation of the Bible for publick use and a particular visible sign of Christian profession are things of good use but are called Indifferent because these particular things are not so established by Divine Precepts but that some other Prayers Hymns Gestures Translation or token of profession might have been without sin and breach of any particular divine commands chosen and appointed in the Church and the like may be said of other things So that such things as these which may manifestly have a profitable use where they are observed without misunderstanding and prejudice but are no special matters enjoined by any Divine Laws immediately given from God himself are the most proper and most accountable matter for Ecclesiastical Laws and Constitutions and are fit to be ordered by those who are invested with Power and Authority especially when the particular things so established may be peculiarly recommended upon good considerations of Antiquity or manifest usefulness 9. But some have further Questioned whether things concerning the Church and the order thereof may be established by secular Sanctions the transgression of which is attended with civil penalties This Authority hath been exercised by the most Religious Kings and Rulers of Israel in the Old Testament who were therefore commended in the Holy Scriptures and also by the Christian Emperours as appears by their Laws in the Codex and Novellae and by divers Kings of our own and Foreign Nations in former times it is acknowledged by the Articles of our Church Article 37. and by the Doctrine and practice of the ancient Church is established by our Laws and hath been defended by divers good Writers concerning the Kings Supremacy in Causes Ecclesiastical But some there are both at home and abroad joining herein with the Spirit of the Anabaptists who have undertaken to deny the lawfulness of any such proceedings under pretence of advancing Christianity thereby and of pleading for due liberty in matters of Religion but their grounds and reasons on which they build are not strong enough to bear the weight they lay upon them 10. For they who tell us that the use of such civil Laws and penalties tendeth to declare that the motives and arguments of the Gospel are weak and insufficient to recommend the Christian truth and preserve the order of the Church without the help of the secular power do seem not to consider that Treasons Murders Adulteries Thefts and Perjuries with other great crimes are vehemently prohibited by the Precepts of Christ and yet are upon good grounds punished by the power of the Sword which is also Gods Authority not because of any insufficiency of the arguments propounded by the Doctrine of Christ but because the corruptness of many mens Spirits is such that divers persons are prone to overlook the most weighty motives and arguments which are of an Heavenly and spiritual nature when they are more affected with sensible things of much less concernment 11. And as for them who say that all temporal laws and penalties about Church matters will never make men truly Religious but may make them Hypocrites and cause them to profess and practice what they do not heartily approve this is manifestly untrue for though I grant that these means have sometimes accidentally this ill effect upon some men yet even Laws ad Penalties rightly dispensed are a proper and effectual means in themselves to make men seriously and rightly Religious Aug. Ep. 48. This effect as S. Augustine upon his own knowledge declareth they obtained both in his own Church and divers other African Churches where many of the Donatists from thence took occasion seriously to consider and embrace the truth and rejoiced that by this means they were brought to the right knowledge thereof And thus all well-ordered Government in a Realm or Family the encouraging what is good and the discountenancing errours prophaneness and all disorders by great men or others may have this accidental ill consequence upon some men that it may occasion them hypocritically to pretend to be better than they are out of affection of applause and designs of advantage yet these things being duties as the Magistrates care to promote Religion is also they ought not to be neglected because they may possibly be abused 12. And whereas some urge that in the Apostolical times which were the best there were no secular sanctions or outward penalties used in matters of Religion they might also have observed that Kings and Emperours were then no countenancers favourers nor yet Professoes of Christianity which is not to be a pattern for succeeding times when it must be esteemed a blessing to the Church
that such Confirmation with Imposition of hands might be restored 9. But it remaineth to be inquired how the Church can certifie the persons confirmed by the sign of Imposition of hands of Gods favour and gracious goodness towards them For the answering of which waving other considerations I shall observe two things First that as this imposition of hands is a testimony of admitting persons to a higher rank of Christian Professors who ratifie their baptismal Covenant by their own action intimating also an approbation of this profession it includeth the power of the Keys whereby the Officers of the Church are enabled by Gods authority to declare particularly his favour and gracious goodness to them who embrace the conditions of Christianity and to direct them thereunto and to this purpose was Imposition of hands on the Penitents at divers times used in the ancient Church And to testifie Gods gracious acceptance either by our words or actions of mens undertaking the exercise of Christianity is a thing greatly different from the tendering the divine grace of Gods Covenant as exhibited by any sign as a means to convey the same which is the proper nature of a Sacrament 10. Secondly This Imposition of hands is a sign of a Benediction in Gods name from the Officer of Gods Church The Levites and especially the Priests under the Law were required to bless the people in the name of God Deut. 10.8 1 Chron. 23.13 which blessing was performed in a way of benedictory prayer or supplication Numb 6.23 and this blessing in Gods name was a testimony of Gods giving his blessing to them supposing them not to render themselves uncapable thereof Num. 6.27 The external testimony of their general blessing all the people Targ. Jonath in Num. 6.23 was most probably by lifting up their hands towards them as is declared by one of the Chaldee Paraphrasts and is observed by Baronius Baron Annal Eccl. An. 34. n. 220. and we have an instance of this Rite attending the Priestly benediction Lev. 9.22 and our Saviour made use of the same Luk. 24.50 But in their solemn particular benedictions in the Old Testament they used Imposition of hands of which we have an example Gen. 48.14.16 in Jacobs blessing the Sons of Joseph this Rite was also used in their Ordination of their Elders and the constant use hereof in the particular benedictions by persons of great eminency among the Jews is reasonably esteemed the cause why the Jews brought little Children to Christ that he might put his hands on them and pray Mat. 19.13 Gret in Mat. 19.13 And from the frequent practice of this Rite Junius and Tremellius have ventured to admit a Paraphrase into their Translation concerning the Priestly benediction wherein they express the use of Imposition of hands in Num. 6.27 which can only be allowed concerning particular benedictions The end and design of imposition of hands in benediction 〈…〉 voc 〈◊〉 Jâ—n in Num. 6. c. 7. is declared by Ravanellus to be in testimony of the help favour and grace of God to be given to him who receiveth imposition of hands and Junius saith by this sign they were to testifie to the people Gods grace which are Phrases much like those in this Prayer at Confirmation in our Liturgy Yet this Rite was only a sign of Gods favour in this use with respect to the Benediction or Prayer for that person supposing and hoping him to be duly qualified for the receiving the benefit therein desired and therefore is of no Sacramental nature 11. Now â—lessing including nothing Ceremonial and peculiar to the Law and the Ministry of the Old Testament is very suitable to the Gospel which is in an especial manner a Dispensation of Blessing And this benediction or praying 〈◊〉 for Gods blessing was the 〈…〉 designed in this Apostolical 〈◊〉 of hands with prayer and from their time this use hath been continued in the Christian Church as hath been shewed and it would be a strange unreasonable and uncharitable thing if those who come to renew their baptismal Covenant might not receive the Churches blessing in Gods name with prayer for their Christian growth and perseverance And the dignity of Office in the Church chiefly giving authority to bless according to that rule of the Apostle Heb. 7.7 without all contradiction the less is blessed of the greater this solemn benediction at Confirmation hath thereupon been justly reserved to the Bishop or chief Officer of the Church by whom alone it was performed in the time of S. Cyprian and S. Hierom. 12. Confirmation in our use thereof is called by Bishop Whitgift Bishop Whitg Defence p. 785. Eccl. Pol. l. 5. Sect. 66. The Bishops benediction by laying on of hands by Mr. Hooker This special benediction the Rite or Ceremony of Confirmation and when Confirmation was restored in Scotland in the fourth Article of the Assembly of Perth it was declared concerning children who had been catechized that the Bishop should bless them with prayer for the increase of their knowledge and the continuance of Gods heavenly grace with every one of them And the ancient Confirmation was accounted a Benediction by Tertullian Tertul. de Bapt. c. 8. Conc. Eliber c. 77. and a Benediction of the Bishop by the Council of Elvira And since the Gospel-dispensation is a Ministration of Blessing and the great blessing of the Gospel is to receive the promise of the Spirit Gal. 3.14 This benedictory prayer upon a solemn occasion for the grace and strength of that Spirit was suitably accompanied in the practice of the Apostles and the Christian Church with the ancient and proper token of benediction the Imposition of hands 13. Presbyt Except p. 29. But it hath been urged that the Articles of our Church declare imposition of hands in Confirmation to be a corrupt imitation of the Apostles practice and that Confirmation hath no visible sign appointed by God Artic. 25. and therefore Imposition of hands cannot therein certifie children of Gods favour and gracious goodness towards them and thus contradictions are injuriously imposed upon the Church The words of the Article to which they refer are these Article 25. Those five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Vnction are not to be counted for Sacraments of the Gospel being such as have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptism and the Lords Supper for that they have not any visible sign or Ceremony ordained of God The sense of the former part of which words is That the Church of Rome accounting Confirmation Penance Orders and Extreme Vnction for proper Sacraments of the Gospel their errour herein proceedeth from their corrupting those things which were practised by the Apostles but their esteeming Marriage to be a Sacrament is a mis-representing a state of life allowed in the