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 publicly engaged themselves to God and the congregation, to renew their baptismal covenant, in renouncing the world, the devil, and the flesh; and solemnly promising to do their utmost endeavour to keep God's holy will and commandments, and to walk in the same all the days of their life!

In the account of most of 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 everywhere in the world'.

So as, whether we consider the convenience and honour of our conformation to the primitive church of Christ, or the great profit that ariseth from the due observation of this ordinance, or the no small inconveniences and mischief's 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. XV.

In the meantime 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.

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 hem, "there is no cause we should doubt of the benefit but surely great cause to make great complaint of the deep neglect of this Christian duty, almost with all them to whom by right of their place and calling the same belongeth. Let them not take it in evil part: the thing is true: their small regard hereunto hath done harm in the church of God." Thus he.

1 Calv. ubi supra. Instit. 1. iv. c. 19. [p. 300.]
m Hooker, Eccles. Pol. b. v. c. 66. [§ 8.]

Neither can I but justify his gentle reprehension. The fathers of the church generally failed in the zealous prosecution of this so beneficial a work: being I suppose discouraged with either the coldness or adverseness of too many 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 quickened with this synodical constitution"-" Forasmuch as it hath been a solemn, ancient, and laudable custom in the church of God, continued from the apostles' times, that all bishops should lay their hands upon children baptized and instructed in the catechism of Christian religion, praying over them and blessing them; which we commonly call confirmation; and that this holy action hath been accustomed in the church in former ages to be performed in the bishop's visitation every third year; We will and appoint that every bishop, or his suffragan, in his accustomed visitation, do in his own person carefully observe the said custom, &c."

Upon this canon, the bishops generally were not indiligent in performing this part of their charge; insomuch as had there been a correspondent forwardness both in the people and in their brethren of the ministry (who are by the canon charged with the care of preparing and procuring the presentation of such persons as are meet to be admitted to confirmation) this service had certainly been accomplished with good effect, and was by divers of them done accordingly.

But soon after divisions grew on: the authority of ecclesiastical superiors began to abate in the minds of men; and there wanted not who suggest it to be a piece of piety to dislike and decry this (which they termed a superstitious) ceremony; so as now there wanted heads on which hands should be imposed: whiles yet, in some places of the remoter dioceses, this episcopal benediction was, in the other extreme, sought with so too much heat, as that it was not possible to be given otherwise than in a breathless and tumultuary way; as I formerly intimated. It is not then for us to say how a holy service is performed,

n Can. et Const. Eccl. can. 60.

o Can. et Const. can. 61.

but how it should be. What errors pass in any godly administrations ought not so much to disgrace the act as to invite an amendment. And let me be bold to say that, were this institution carefully and punctually acted on all parts, according to the rules prescribed by the church of England, there could be no doubt of a plentiful blessing from heaven to be poured down upon that so sacred and religious ordinance.

Wherefore, dear brethren, laying aside all unjust prejudice that may arise, either from the persons interested, or from the abuse of the thing or discontinuance of the practice, let us resolve both reverently to esteem and humbly to submit to an institution no less than apostolical; and expect the heavenly benediction of Him who is the great Bishop of our souls, 1 Pet. ii. 25. To whom, with the Father and the Holy Spirit, be all praise, honour, and glory, for evermore. AMEN.

THE CONTENTS OF THE SEVERAL SECTIONS.

1. No notice taken of the imposition of hands; yet how important it is, and ought to be esteemed, p. 457

2. What kind of imposition of hands is meant, Heb. vi. 2; namely, that of confirmation, p. 458.

3. Wrongs done to this institution of confirmation; and first in the excess, in making it a sacrament, p. 458.

4. A second wrong in excess, preferring it before the sacrament of baptism, p. 461.

5. Wrong done to it in the defect, by the utter neglect and misconstruction of it, p. 463.

6. Confirmation by interposition of hands not dying with the apostles, and continuing in the church after the miraculous gifts, p. 464.

7. The deduction of the use of confirmation through the primitive times succeeding the apostles, p. 466.

8. Imposition of hands not a dumb ceremony, but joined with prayer, p. 468. 9. The order of confirmation, as it is enjoined by the church of England, p. 470. 10. The considerations whereupon the church ordered confirmation to be given unto those that are of years of discretion, p. 472.

11. The judgment of foreign divines and churches concerning confirmation, p. 474. 12. Motives to the practice of confirmation: first, from conformity with the primitive church, p. 478.

13. The second motive, from the great benefit and advantage that arises therefrom, P. 479.

14. The third motive, for the great inconveniences that grow from the neglect and disuse of it, p. 481.

15. The objection, of the disorder and inefficacy of our late practice of confirmation, answered, p. 482.

FOR

EPISCOPACY AND LITURGY.

We cannot be too wary of or too opposite to popery and antichristianism but let me admonish you in the fear of God, to take heed that we do not dilate the name and imputation of these too far.

For, I speak it with just sorrow and compassion, there are some wellmeaning and seduced souls, that are by erroneous teachers brought into the opinion, that the sacred form of the government of the church, and the holy forms of the public devotions and prayers of the church, and all the favourers of them, are worthy to be branded with the title of popery and antichristianism.

For the first, my heart bleeds in me to think that that calling which was instituted by the apostles themselves, and hath ever since continued in the universal church of Christ without interruption to this day, should now come under the name of popery. I speak of the calling: if the persons of any in this station have been faulty, let them bear their own burden; but that the calling itself should receive this construction in the opinion of well-minded and conscionable Christians, is justly most lamentable. I beseech you look back upon the histories of former times: look but upon your acts and monuments, and see whether any have been more expensive, either of their ink or their blood, against the tyranny of popery and superstition, than the bishops of this church of England: insomuch as the reverend Dr. Du Moulin, in his public epistle, professes that the bishops of England were they to whom this church is beholden for the liberty and maintenance of the protestant religion in this kingdom. And in this present age, how many of us have written and are content and ready to bleed for the sincerity of the gospel! If there be any therefore in this holy order, whose lips have hanged towards the onions and garlick and fleshpots of Egypt, let them undergo just censure: but let the calling, and the zealous and faithful managers of it, be acquitted before God and men.

For the latter, I see, and mourn to see, that many good souls are brought into a dislike and detestation of the common prayers

of the church of England, as mere mass and popery. Woe is me, that error should prevail so far with good hearts! I beseech you, for God's sake, and your souls' sake, be rightly informed in this so material and important a point.

I see there is herein a double offence: one, of them which dislike the prayers because they are set forms; the other, that dislike them because they are such set forms.

For the former: I beseech them to consider seriously whether they ought to think themselves wiser and perfecter than all the churches of God that have ever been upon the earth. This I dare confidently say, that since God had an established church in the world there were set forms of devotion. In the Jewish church before and since Christ; in the Christian church of all ages; and at this very day, all those varieties of Christians in the large circle of "Christianography," that have their set forms of prayers, which they do and must use; and in the reformed churches, both of the Lutherans, and France, and Scotland, it is no otherwise: yea, reverend Mr. Calvin himself, whose judgment had wont to sway with the forwardest Christians, writing to the Protector of England anno 1548, hath these words: Quod ad formulam precum et rituum ecclesiasticorum, valde probo, ut certa illa extet a qua pastoribus discedere in functione sua non liceat, &c. And, adding three grave and solid reasons for it, concludes thus: "So then there ought to be a set form of catechism, a set form of administration of sacraments and of public prayers." And why will we cast off the judgment both of him and all the divines of the whole Christian world, till Barrow and Browne in our age and remembrance contradicted it, and run after a conceit that never had any being in the world till within our own memory?

For the latter: there are those who could allow some form of set prayers, but dislike this of ours as savouring of the pope and the mass, whence they say it is derived. Now I beseech you, brethren, as you would avoid the danger of that woe of calling good evil and evil good, inform yourselves thoroughly of the true state of this business. Know therefore that the whole church of God, both eastern and western, as it was divided; both the Greek and Latin church, under which this island was wont to be ranged, had their forms of prayer from the beginning, which were then holy and heavenly, compiled by the holy fathers of those first times. Afterwards the abuses and errors of popery came in by degrees; as [Opp. vol. ix. Epist. p. 41.]

a