Apostolick Example must needs be Sacraments And yet the word Sacrament too is sometimes used by the Fathers in a very large Extent and Bucer calls this a Sacramental Rite The Second high point of Danger is that by tying Confirmation to the Bishop alone there is great cause of Suspicion given to think that Baptism is not so precious a thing as Confirmation For will any man think that a Velvet Coat is of no more price than a Linnen Coife knowing the one to be an Ordinary Garment and the other an Ornament which only Sergeants at Law wear Finally to draw to an end of Perils the last and the weightiest hazzard is where the Book it self doth say that Children by Imposition of Hands and Prayer may receive strength against all Temptation This Speech as a Two-edged Sword doth both ways dangerously wound Partly because it ascribeth Grace to Imposition of Hands whereby we are able no more to assure our selves in the warrant of any Promise from God that his Heavenly Grace shall be given than the Apostle was that himself should obtain Grace by the bowing of his Knees to God Ephes 3.14 And partly because by useing the very word Strength in this matter a word so apt to spread Infection we maintain with Popish Evangelists John 20.22 Acts 1.8 an old forlorn Distinction of the Holy Ghost bestowed upon Christ's Apostles before his Ascension into Heaven and augmented upon them afterwards a Distinction of Grace infused into Christian Men by degrees planted in them at first by Baptism and after that cherished watered and be it spoken without Offence strengthened as by other vertuous Offices which Piety and True Religion teacheth even so by this very special Benediction whereof we speak the Rite or Ceremony of Confirmation And now by way of Over-plus I shall easily obtain pardon for translating to the use of my Country-men these admirable Passages of the Reverend Dr. De Confirmat Praef. §. 10. item c. 11. §. 6. subsec 8. Hammond Undoubtedly were these things as they are holily and wisely ordain'd in the Church of Christ either by the Apostles themselves or after their Patern by Apostolical men the Successors of their Chair and Power so also piously reverently and constantly applied by Prelates other Weapons of the Churches Warfare being in their Place and Order call'd in for Help as often as there is need that is to say more particularly and distinctly if care were taken by the Rectors or Curates of all Parishes to bring those who have been Baptized in their Infancy and afterwards instructed in the Catechism which is a plain Explication of the Baptismal Vow and Heads of Faith to the Bishop no less eminent for his Sanctity than Honor and they admitted hereupon by the Imposition of his Hand and Benediction as also by his Paternal Monition and Threatning to a solemn Confirmation of the Profession and Abrenunciation made in their Names at Baptism being upon these Terms only permitted to approach the Lord's Table and to be driven from thence bound by the Power of the Keys and interdicted the Priviledges of Disciples as often as they are found in a Crime or manifestly guilty of voluntary Transgression and to be redeemed from this Shipwrack by the Plank of genuine and solid Repentance only If I say we Christians were accustomed to serve and go forward in the Camp of Christ by this severe but not tetrical Law fitted not so much for a vain and empty Pomp as a solemn and select Fight with Wickedness and Vice it can scarce be spoken or conceived how plentiful and happy an Harvest might be expected from this Seed-time and Tillage what Victory against the Flesh and Devil what Trophies might be look'd for from these Weapons of Apostolical Warfare which are not fleshly and weak but mighty through God and able to destroy strong Holds Whereas these Methods of our Christian Polity having been now long despised and either universally passing into Dis-use or framed only to an empty shew of Piety and degenerating into the mere shadow of External performance or which is yet worse being converted to Lucre and Avarice as the Arch-bishop of Spalado complains we may at this day in vain seek for the Church in the Church the Servants of God in his Family the Disciples of Christ among Christians Nor find any thing pious and holy but the Shadow and Name among the Candidates of Religion Yet once more By this solemn Rite by this neither exceeding nor empty Pomp of Ceremonies the Candidate of Divine Grace is admonished meekly sweetly and constantly to bear the Gracious Yoke of the Gospel taken from his Suretie's Hands upon his own Shoulders And also with a Solemn Confession in the open Congregation professeth with the Mouth his Faith and Resolution before God Angels and Men and is moreover made partaker of the most ardent Prayers of the Bishop Presbyters and whole Church All which whosoever can persuade himself or others that they are like to be vain and of no effect he may by the same Endeavor mock at the most Holy Mysteries of Christian Religion as Trifles Figments and an unprofitable Shew or Appearance only I will end this Appendix with this plain Description of Confirmation out of the Premisses It is a Sacred and Apostolical Rite of most Ancient Use in the Church of Christ wherein the Bishop lays his Hand on Baptized Persons come to Years of Discretion and prae-instructed in the Principles of their Christianity The Importance of which Performance is that the Parties Confirmed do then publickly renew and ratifie the solemn Vow and Promise made in their names at Baptism taking the same upon themselves and acknowledging themselves bound thereby and the Bishop confirming calls upon God with the Congregation then present for the additional Supplies of his Grace upon them and in the Name of God gives them his Paternal Benediction and Admonitions The End of the Appendix S. BARNABAS HIS EXHORTATION To those whom he Confirmed at Antioch BEING A Practical Discourse to a Country Audience to prepare them for their Bishops CONFIRMATION Adhuc in saeculo sumus adhuc in acie constituti danda opera est ut post haec initia ad incrementa quoque veniatur consummetur in vobis quod jam rudimentis foelicibus esse coepistis D. Cypr. epist 7. St. Barnabas his Exhortation to those whom he Confirmed at Antioch Acts 11.23 Who when he was come and had seen the Grace of God was glad and exhorted them all that with purpose of Heart they would cleave unto the Lord. BY the Dispersion of the Christian Church upon the Persecution that arose about St. Stephen the Protomartyr Divine Providence wonderfully brought about the Enlargement and Multiplying of it In particular while some of them were preaching the Lord Jesus at Antioch The Hand of the Lord was with them and a great number believed and turned unto the Lord verse 21. And when Tidings of these things came unto the Elders of
and Mr. Hutton what the Moderate and Learned Bucer saith on Ephes 4. The Sign of Imposition of Hands Bishops only did give and that not without reason For whether the Covenant of the Lord is to be confirmed to those that are to be Baptized or whether they are to be reconciled that have grievously offended or whether the Ministers of the Church are to be Ordained All these Ministerys do best become those to whom the chief Care is committed Calvin himself confesseth Instit l. 4. c. 19. prout ante cit that the Antient Usage was for the Party to be confirmed to be brought coram Episcopo before the Bishop The Church saith St. Augustine still keepeth up the Custom of Imposition of Hands in suis praepositis in her Chief Governors and the Business was maged à solis Episcopis Q. 44. in N. I. De Eccles Hier. c. 2. In Ep. ad Hebr. Dialog adver Luciferian See Mr. Hooker's Eccles Pol. l. 5. p. 262. by Bishops alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dyonysius and St. Ambrose agreably that it was to be done à Pontificibus by the High-Priests and non nisi per manus Episcopis saith St. Hierom By the Hands of the Bishop only The Rise of which Observation did proceed from this Ground saith he that after the Ascension of our Lord the Holy Ghost came down on the Apostles and it obtained in many places as he adds not so much by the necessity of a Law as from a certain congruity and fitness to honor Prelacy with such Preheminencies because the Safety of the Church depends on the Dignity of her Superiors to whom if some Eminent Offices of Power should not be given there would be as many Schisms in the Church as Priests with us saith he elsewhere Bishops hold the place of the Apostles Ep. ad Marcell Id. in Psal 45. And again For the Fathers the Apostles we have their Sons the Bishops And in his Comment on the First of S. Mark if that be his That which is perfected by the Bridegroom saith he is begun by the Paranymph whence Catechumens incipiunt per Sacerdotem chrismantur per Episcopum begin by the Priest and are confirmed by the Bishop They are therefore to be condemned certainly of gross Partiality and Vncharitableness Mr. Hanmer Exercit of Confirm p. 51. who blush not to say that the Bishops out of Pride have appropriated this unto themselves May all the Ministers of Christ orderly discharge their proper Duties without either envying or invading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rights and Priviledges of any whom God hath placed over them I will not dispute what might possibly be allowed in Cases of Necessity which excuseth as we say what it compells unto and were methinks much to be wished for in larger Dioceses concerning a Delegated Power by way of Dispensation for the more effectual and constant expediteing of this good Performance as seems to have been permitted to the Antient Chorepiscopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rural Bishops Vide Pamelii Annot in ep 13. D. Cyprian Dr. H. dissert de Episc l. 3. c. 8. Episcopus vel ejus Suffraganeus can 60. R. Jacobi Suffragans and Visitors constituted by the Bishop of the City But it is certainly most fitting for those to impart this Solemn Benediction who are of chiefest Note and Eminence in the Church and that by the Analogy of the Apostles Rule Heb. 7.7 Without Contradiction the less is Blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the better or greater Fourthly Come we next to the Qualification of the Persons to be confirmed Such they must be See Canon 40. who are baptized and instructed in the Catechism of Christian Religion and come to years of Discretion in some competent Degree to understand the same and give an actual and deliberate Assent thereunto Buxtorf observes in the Jewish Church Synag Judaic that when the Child was come to be Thirteen years of Age the Father having taught him the Principles of his Religion presented him in a Sacred Assembly to undertake himself to become Bar-mitzvah a Son of the Precept that is as they explain it such an one who takes upon himself Obedience to the Law from thence forward to answer for his own Sins and hereupon Prayer was also made for his Improvement Our Church-Catechism is call'd as I have suggested before An Instruction to be learned of every person before he be brought to be confirmed by the Bishop which is appointed to be done so soon as he can say the Creed the Lord's Prayer and the Ten Commandments in the Vulgar Tongue and be farther instructed in the Church Catetechism set forth for that purpose as 't is express'd in the Office of Publick Baptism And the Title of this Office it self in our Service-book is The Order of Confirmation or laying on of Hands upon those that are baptized and come to Years of Discretion The Preface whereunto is highly remarkable To the end that Confirmation may be ministred to the more edifying of such as shall receive it Order of Confirm the Church hath thought good to Order That none hereafter shall be confirmed but such as can say the Creed the Lord's Prayer and the Ten Commandments and can also answer to such other Questions as in the short Catechism are contained Which Order is very convenient to observed to the end that Children being now come to Years of Discretion and having learn'd what their Godfathers and Godmothers promised for them in Baptism they may with their own Mouth and Consent openly before the Church ratifie and confirm the same and also promise that by the Grace of God they will endeavour themselves faithfully to observe such things as they by their own Confession have assented to And this Preface is openly to be read at that time to the Expectants Ibid. and then accordingly the Bishop is appointed to ask each of them Do ye here in the presence of God and of this Congregation renew the solemn Promise and Vow that was made in your Name at your Baptism ratifying and confirming the same in your own persons and acknowledging your selves bound to believe and do all those things which your God-fathers and God-mothers then undertook for you To which Question every one is to answer audably in the Affirmative ' I do And thereupon the Bishop proceeds unto Prayer and Benediction Add hereunto Can. 59. 61. Rubric's at the end of the Catechism that the Canons of our Church enjoyn a special Care upon all Ministers to prepare those under their Charge hereunto and to see that none be presented but such as shall be thus fitted for it And our Right Reverend Diocesan hath declared that as de jure he cannot so de facto he will not confirm any Advertisement in the end of his Book of Articles save such only who have been duly catechized and by their Pastor's Testimony have attained such a measure of Knowledge
Testament and from thence derived into the New Manuum impositio ex Hebraeorum more ad Christianos venit usumque habuit in omni Precatione Grotius Not. in Cassand ad Artic. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paedag. l. 3. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id l. 1. c. 5. Under the Old Testament we find it used first of all by the Father in blessing of his Children and admitting them to part of the Inheritance Thus when Jacob blessed Ephraim and Manasses the Sons of Joseph He laid his Hands upon them and prayed Gen. 48.14 And by way of special Imitation of his Paternal Benediction we find it used in the New Testament by our Blessed Saviour St. Mark 10.16 which Grotius well notes farther upon St. Matth. 19.13 to have been according to the Jewish Custom it being usual among them to bring their Children to those that were any way eminent for Sanctimony of Life Est hoc quoque de veteri Sacramento quo Nepotes suos ex Joseph Efrem Manassem Jacob Capitibus impositis intermutatis manibus benedixerit c. Tertull. de Baptism c. 8. to be commended unto God in their Prayers by Imposition of Hands And then afterwards we find it used also by the Apostles in their confirming of Adult persons that were baptized as you have heard before from Acts 8. and Acts 19. Calvin himself looks upon no other Mystery Instit l. 4. c. 19. §. 5. under the Imposition even of the Apostle's Hands but their signifying by this Rite that they did commend and present unto God as it were by name him whom they laid their Hands upon Thus they were appointed of Old to lay their Hands on the Sacrifice Caeterae partes loquente◠adjuvant manus propè est ut dicam ipse loquuntur In demonstrandis personis atque locis adverbiorum atque pronominum obtinent vicem Quintil. Oaat l. 11. c. And so at the Consecration of the Bread and Wine in the Holy Communion the Priest with us lays his Hands on the Elements And therefore it is somewhat strange that in the Heat of his Disputation against the Romanists he should start this idle Question Whereas the eminent Grace at first bestowed is ceased to what purpose is Imposition of Hands yet retained Strange I say it is whenas himself more than once owneth Imposition of Hands for a Solemn Right of Prayer and saith it was used by the Apostles for no higher Mystery those are his very words non altius subesse Mysterium cogito than to recommend the person prayed for particularly unto God Is not this therefore to make Prayer for particular Persons an Impertinency now too because miraculous Grace hath ceased As if no Grace at all might be now expected because not that eminent and extraordinary Grace at first conferr'd But stranger it is still when we remember that he also commends and wishes for the Restitution of such an Imposition of Hands as might supply the room of Benediction To such an Inconsistency and Forgetfulness of themselves are great Men transported sometimes by their own Passions Were Imposition of Hands altogether needless and of no use certainly St. Mr. Hutton's Answer to Reasons against Subscript part 2. p. 85. Peter and John needed not to have taken so much pains as to come on a fruitless Errand from Jerusalem to Samaria to have laid their Hands on them whom Philip the Deacon baptized For they might as well have kept at home and prayed in Jerusalem for them But to shew that the other Ceremonial Action might also have due place therefore is it that they did both accordingly In a Word this Imposition of Hands which we have found to be a fitting and Scriptural Rite of Prayer and Benediction especially when as among us it is accompanied with Express and Solemn Prayer unto God for the Person cannot be thought an insignificant Ceremony by any who have not first learn'd to deride the Holy Scriptures themselves or who have any value left for the Ministers of Christ or any Faith of God's hearing those devout Prayers which are made and put up to him by his Church for others It is observed by some Dr. Patrick's Aqua Genitalis out of Jewish Authors that the Elevation of the Hands of the Priest in the Old Law at the Blessing of the People was Imposition of Hands and this Blessing call'd the Weapons and Armor of Israel And that which we read concerning the Benediction of Aaron and his Sons Numb 5.27 They shall put my Name on the Children of Israel and I will bless them Junius and Tremelius render imponentes manus filiis Israel invocabunt nomen meum ego benedicam eis Laying their Hands on the Children of Israel they shall call on my Name and I will bless them Adding farther in their Notes on the Place for Illustration-sake Duobus signis testatum facient Populo meo Gratiam meam quam ego pro fide meâ facturus sum Nominis mei invocatione manuum suarum impositione publicâ solenni By these two Signs they shall certifie my People of that Grace which I according to my Promise will conferr upon them viz. by their calling on my Name and by their publick and solemn Imposition of their own Hands Now it is worth the Considering that the Blessing of Christ's Ministers Heb. 11.40 Rom. 15.29 Ephes 1.3 is no less Authoritative and Prolifick under the Gospel than it was under the Law it may be more God having reserved some better thing for us in the Fulness of the Blessing of the Gospel of Christ in whom we are blessed with all Spiritual Blessings It is a Blessing in God's Name and by Vertue of his Commission and Christ's Everlasting Priesthood is after the Order of Melchisedeck who was most famous for this Office of Blessing which he accordingly not only dischargeth in Person for us himself in Heaven but Vertually upon Earth too in and by his Ministers Benediction Proceed we therefore Secondly to the Minister of this Benediction the Person confirming one of Eminency and Superiority in the Church of Christ the Bishop from whence it hath familiarly with us been called Bishoping Thus we found it in the First Patern Acts 8. Not Philip the Deacon but Peter and John the Apostles are sent to confirm the Samaritans baptized by Philip Philip that baptized them saith St. Chrysostom gave not the Spirit to the Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had not Power or Authority so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this was the Gift of the Twelve only And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Peculiar of the Apostles Simon Magus therefore perceiving that Power of Ministring the Holy Ghost to be in none but them and presuming that they which had it might also sell it sought to purchase it of them with Money as it follows in the Sequel of that Chapter Hear we Cited by Arch-bishop Whitgift