ments; and do then confirm them in the same, by instruction and exhortations."

For the judgment of the French Church, both concerning the ancient use of Confirmation and of the laudable practice of it for the present, we need no other witnesses, than he, who is the just glory of it, Mr. Calvin; who tells us, Hic mos olim fuit, &e: 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 fulfil that duty, which was required of those, who, at a riper age, offered themselves to Baptism: for they sat amongst those, that were appointed to be catechised, till they, being rightly instructed in the mysteries of faith, could be able, before the Bishop and the people, to render a confession of their belief. Upon the ending of their childhood, or in the entering of their youth, they were again by their parents brought to the Bishop; and were examined by the Bishop, according to that form of Catechism, which they then had, which was both certain and common. And, that this action, which ought otherwise in itself worthily to be held grave and holy, might carry in it so much the more reverence and dignity, there was also therein used the ceremony of the Imposition of Hands. So the child, after the approbation of his belief professed, was dismissed with a solemn blessing." Thus he. And could that eminent author, if he had been retained Advocate for the Church of England, better have set forth her fashion of confirming, and her perfect conformity herein to the ancient Apostolical practice? Justly may I call it so, by warrant of the same author; who, commenting upon this text of the Hebrews, hath thus: Transactá infantiá, &c.: "Their infancy past over, being instructed in their belief, they offered themselves to catechizing but then, another symbol or sign was used, which was the Imposition of Hands. This one place," saith he, "abundantly testifies, that the original of this ceremony was derived from the Apostles." Lastly, that it may appear how well he approved this practice, Nos quoque &c. "We also could well and worthily wish, that this rite were restored to the Church every where; whereby children, after the public confession of their faith made, might be offered up to God: and this would be a well-beseeming approbation of their catechizing." And, yet more fully in his “Institutions," thus §: Utinam, verò, morem hunc &c: "Would to God, we might retain that fashion, which I admonished you formerly was used amongst the ancient Christians, before this abortive counterfeit of a Sacrament sprang up; that there should be a catechism of all the heads of religion, which without all controversy are agreed upon, &c. That the child, at ten years of age, should tender himself to give a public confession of his faith, &c. This discipline, if it were at this day in force, there would be amongst Christian people a greater agreement in matter of faith neither

*Calv. Instit. 1. iv. c. 19. + Calv. Com. in Heb. vi. Calv, de Verâ Reformandæ Ecclesiæ Ratione.

§ Calv. Instit. 1. iv.c. 19.

i

would there be so great ignorance and rudeness, as is amongst many neither would some be so readily carried away, with new and strange doctrines." Thus he.

Tell me now, Reader, whether, in the judgment of this eminent Divine, whose authority is justly wont to sway so much with all Reformed Churches, we have not great reason, to plead for the continuance and enforcement of holy Confirmation; and to bless God for the guiding of our wise predecessors, into those safe ways, which others complain to have missed; and earnestly to desire, that this religious and beneficial action might oe so reverently and zealously performed, as may most conduce to the edification of God's Church.

SECT. 12.

To the careful endeavour whereof, though I might urge many motives, yet I shall take up with these following; not more few in number, than considerable in weight.

The First shall be the agreement and contesseration, both in judgment and practice, with the Primitive Church: to whose example, doubtless, the nearer we draw, the more we shall approach to wards purity and perfection.

Now, by the confession of all Divines, both Romish and Reformed, there was a Confirmation by Imposition of Hands, in all the first ages of the Church: and, that the manner of performing it was the true pattern of ours, I appeal to the witness of those Protestant authors, which I have formerly cited; and am ready, if need were, to second it with many more.

And why, my Dear Brethren, should we think it fit or safe, to leave so gracious an example; and to walk alone in our own ways, untracked, untrodden with the holy feet of our first and surest guides? Where the practice began sensibly to degenerate, in adulterating the ordinatice with superstitious additions, both of rites and opinions, there we have justly declined it; and do, with the zealousest professors, cry down the gross abuse of that godly institution to the pit of hell, whence certainly it came: but shall we, upon this pretence, cast off that gracious act of religion, which was sent us from heaven by the hands of the Apostles? What if we cannot second our Imposition of Hands with sensible wonders, as the Apostles did? else, as Oecumenius well observes, Simon Magus could not have seen that the Holy Ghost was given by them : though we cannot work miracles, yet we can pray; and our prayers have the same spiritual effects with theirs: neither did the ordinary Pastors, that succeeded those blessed Apostles, expect any other issue of their hands imposed; yet still imposed their hands: and whether should we affect to be like them, in acting and approving the laving on of hands; or to some hesternal teachers, that refuse and disallow of it?

The common plea of those gainsayers is, the cessation of those

miraculous gifts, which were, in the Apostolic Times, by their only hands bestowed; (others, in great numbers, had the Holy Ghost: none gave it, but they :) whereupon they argue, as they think strongly, that, the effect ceasing, the cause is useless. Whom I send to our learned Fulke for satisfaction. "There is," saith he, "another kind of Imposition of Hands, besides that miraculous one, mentioned Heb. vi. 2. whereof there may be perpetual use in the Church: which is the same which St. Austin calls nothing else but prayer over a man; and whereof he speaks Tract 6. on the first Epistle of John, &c." And, soon after: "We acknowledge Imposition of Hands, with prayer, that they, which were so taught and instructed, might receive strength of God's Spirit, so to continue." So he. This is that only, which we profess and glory to imitate; as being well assured, that the faithful prayers of godly Pastors and Christian Congregations can never either be out of date or acceptation.

SECT. 13.

THE Second Motive shall be, the great benefit, which accrues to the Church of God by the use of this ordinance.

Which I would rather to express in the elegant and solid terms of learned Hooker, than in my own. "By this means,” saith he*, "it came to pass, that children, in expectation thereof, were seasoned with the principles of true religion, before malice and corrupt examples depraved their minds: a good foundation was laid betimes, for direction of the course of their whole lives: the seed of the Church of God was preserved sincere and sound: the Prelates and Fathers of God's Family, to whom the care of their souls belonged, saw, by trial and examination of them, a part of their own heavy burden discharged; reaped comfort, by beholding the first beginnings of true godliness in tender years; glorified him, whose praise they found in the mouths of infants; and neglected not so fit an opportunity, of giving every one fatherly encouragement and exhortation; whereunto Imposition of Hands and prayer being added, our warrant for the great good effect thereof is the same, which Patriarchs, Prophets, Priests, Apostles, Fathers, and Men of God have had for such their particular invocations and benedictions, as no man, I suppose, professing truth and religion, will easily think to have been without fruit." Thus he. And, surely, these are so excellent fruits of this work of Confirmation, that we shall not need to seek out for more.

Yet I may not pass over a serious and important passage of a late writer : who, in a profitable and well-laboured Discourse of the Doctrine and Practice of Pedobaptism, taking a hint from Cal

*Hooker Eccles. Pol. 1. v. 66.

+ Mr. John Brinsley, Preacher at Yarmouth. Doctr. and Practice of Pedobaptism. pp. 76, 77, 78, &c.

vin, 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 fore-mentioned, to be of singular use, if it were restored to the original purity; and recounting the benefits, that might arise therefrom, instanceth in these following: by this means the neglected exercise of catechizing would be brought into life. and credit: secondly, the unity of faith would be maintained : thirdly, parents would be quickened up to a further care of the religious education of their children: fourthly, children themselves would be put on to seek after knowledge: whereto he addeth two others, not hinted formerly by any author; fifthly, that, by this means, persons ignorant or scandalous might be kept out from communion with the Church, in the sacred ordinance of the Lord's Supper; and so the stumbling block of mixed communion removed: sixthly, that, by this means, the difference of the times about the formality of a Church-Covenant, in receiving.in of members, as they call them, might be compromised and taken up; there being here the substance of what is there contended for, and that better bottomed, as he conceives, than the former. All which, as they are exceeding weighty and worthy of sad consideration, so, methinks, this last should be held fit to be listened unto, by our brethren of the Church-way; who may easily see how, by but the admission of a truly Apostolical Institution, they may effect that, which, not without greater difficulty to be achieved, they project and desire.

SECT. 14.

THE Third Motive shall be, the mischiefs and inconveniencies, which follow upon the neglect and want of this holy ordinance; which do plainly appear, as the right serves to set forth both itself and the wrong, both in the privation of those benefits which we have fore-specified, and in the seizure of those manifold evils which have sensibly ensued.

1. For, while this institution is let fall, we see catechizing of children, than which nothing can be conceived more profitable and necessary in God's Church, is grown utterly out of fashion.

2. And, what woeful 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,

So Deodati, on the place.

808

returned answer, that all this was for the want of catechizing: i surely, if the younger sort were soundly seasoned with true the ledge of the grounds of religion, they could not be so easily. ried away with every wind of doctrine.

S. How cold and careless are parents generally grown, of bres ing their children in a religious way; for that they know they ther are nor shall be ever called to any account of their knowledg or proficiency!

4. How utterly regardless are the children themselves, of so much as a verbal learning the principles of religion, which shall never be required of them, to the shame of their ignorance or unperfectness; being, in the mean time, wholly taken up with vain toys and idle impertinencies!

5. With what bold and sinful ignorance, do too many of the promiscuous multitude thrust themselves upon God's Table! Which might be clearly avoided, if the prudent and godly order of our Church were duly observed: that none should be admitted to the Communion, but those, that have been Confirmed *; none Confirmed, but those, who are able to give account of the Catechism set forth by the Church, containing the main grounds of Christian Doctrine, viz. the Belief, the Ten Commandments, the Lord's Prayer, and the Sacraments.

6. Lastly, how lawlessly vicious are the lives of too many; which might have been, in all likelihood, somewhat restrained, if, in the entering of their youth, they had been publicly engaged them. selves to God and the congregation, to renew their Baptismal Covenant, in renouncing the World, the Devil, and the Flesh; and solemnly promising to do their utmost endeavour to keep God's holy will and commandments, and to walk in the same all the days of their life!

In the account of most of these great inconveniences, I am seconded by Master Calvin himself; who plainly imputes to the want of this discipline, so much quarrel in matter of belief, so much ignorance and rudeness in too many, and so fearful distractions with new and wild 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 inconveniences and mischiefs which ensue upon the neglect of it, we have great reason to wish, that it may be happily, in the purity of it, restored to the Church of God.

SECT. 15.

In the mean time, let 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.

Rubric after the Order of Confirmation.

1. iv. c. 19.

+ Calv. ubi suprà. Instit.