work; so that it was completed before the meeting of Convocation1 (Nov. 11, 1562), by which it was approved, and amended, but not formally sanctioned; apparently because it was treated as part of a larger design, which was not realized.2 The Catechism, therefore, remained unpublished until 1570, when it was printed at the request of the Archbishops, and appeared in several forms, in Latin and in English.3 SECT. II.-The Order of Confirmation. 4 The Catechism. Some of the following Offices, or ecclesiastical ordinances, have been magnified into proper sacraments by the Romish Church. They may, indeed, be so called, in the language of the ancients, who applied the word to any religious ceremony.5 But, in the restricted signification defined in the Catechism, only Baptism and the Lord's Supper can be correctly and really sacraments of the Gospel". aments 1'General notes of matters to be moved published a third, called the Smaller by the Clergy in the next Parliament and Synod:...A Catechism is to be set forth in Latin; which is already done by Mr. Dean of Paul's, and wanteth only viewing.' Strype, Annals, ch. 27. 2 This was to publish Nowell's Catechism, the Articles, and Jewell's Apology, in one book, 'by common consent to be authorized, as containing true doctrine, and enjoined to be taught to the youth in the universities and grammar schools throughout the realm.' Ivid. The larger Catechism, in Latin, intended to be used in places of liberal education, is reprinted in Bp. Randolph's Enchirid. Theolog. Its title is, Catechismus, sive prima institutio, disciplinaque pietatis Christianæ, latine explicata.' In the same year it was translated into English by Norton. Also an abridgment of it, called the Shorter, or the Middle Catechism, was prepared by Nowell for the use of schools. He also Catechism, differing but slightly from 5 Bingham, Antiq. XII. 1, § 4. Hence some made two, and some three sacraments in connexion with Baptism-the washing, the unction, and the imposition of hands. 6 See Hooker, Eccl. Pol. Bk. v. ch. 50; Browne, Expos. Art. xxv. D D Confirmation. Imposition of hands. The Medizval Office The custom of blessing with the outward sign of im position of hands is most ancient. In the Christian Church it was used, after the Apostolical practice,1 upon the newly-baptized, and was at first the conclusion of the ministration of Baptism.2 Subsequently to the second and third centuries, the anointing with chrism has been joined with it; and the rite has been reserved, in the Western Church, as the peculiar function of the Bishop, administered immediately after Baptism, if a Bishop were present, and in other cases during a diocesan visitation.4 3 The following is the Office for Confirmation in the Sarum Pontifical: 5 Confirmatio puerorum et aliorum baptizatorum. In primis dicat episcopus: Adjutorium nostrum.6 Dominus vobiscum. Oremus. Oratio. Omnipotens sempiterne Deus, qui regenerare dignatus es hunc famulum tuum, vel hos famulos tuos, ex aqua et Spiritu Sancto, quique dedisti eis remissionem omnium peccatorum: immitte in eos septiformem Spiritum, Sanctum Paraclitum, de cœlis. Amen. Spiritum sapientiæ et intellectus. Amen. Spiritum scientiæ et pietatis. Amen. Spiritum consilii et fortitudinis. + Amen. Et adimple eos Spiritu timoris Domini. + Amen. Et consigna eos signo sanctæ crucis confirma eos chrismate salutis in vitam propitiatus æternam. Amen. Tunc inquisito nomine cujuslibet et pollice chrismate uncto, pontifex faciat crucem in singulorum fronte, dicens: Signo te N. signo crucis 1 Acts viii. 16, 17. See Blunt, 5 Maskell, Mon. Rit. I. pp. 34 sq. Hist. of the Church in the first three The Use of York (translated) is .centuries, p. 40. printed in Blunt, Annotated Prayer Book, p. 252. 2 Gregorii M. Liber Sacramentorum, Cf. Can. 6 Mr. Palmer gives also our second couplet from a Sarum Manual (Rouen, 1543), Sit nomen Domini benedictum. Ex hoc nunc et usque in sæculum. 7 This word is added to the gifts of the Spirit enumerated in Isa. xi. 2, to make the number seven. The prayer is of great antiquity: probably much older than the Sacramentary of Gelasius (494). et confirmo te chrismate salutis. In nomine Patris, et Filii, | Confirmation et Spiritus Sancti. Amen. Sequatur Psalmus. Ecce sic benedicetur homo qui timet Dominum. Benedicat tibi Dominus ex Syon, ut videas bona Jerusalem omnibus diebus vitæ tuæ. Gloria Patri. Sicut erat. Vers. Emitte Spiritum tuum et creabuntur. Resp. Et renovabis faciem terræ. Pax tibi. Oremus. Oratio. Deus, qui apostolis tuis Sanctum dedisti Spiritum, quique per eos eorum successoribus cæterisque fidelibus tradendum esse voluisti respice propitius ad nostræ humanitatis famulatum : et præsta ut horum corda quorum frontes sacro-sancto chrismate delinivimus, et signo sanctæ crucis consignavimus, idem Spiritus Sanctus adveniens templum gloriæ suæ dignanter inhabitando perficiat. Per Dominum: in unitate ejusdem. Benedicat vos omnipotens Deus: Pater, et Filius, et Spiritus + Sanctus. Amen. Et si ejus ætas id deposcat, communicat eum episcopus dicens: Corpus Domini nostri Jesu Christi custodiat corpus tuum et animam tuam in vitam æternam. Amen. Hoc facto injungatur ab aliquo sacerdote quod compatres et commatres orent aliquod certum pro statu domini episcopi, et pro animabus patris et matris, et pro animabus omnium fidelium defunctorum, et quod tertia die vadant cum pueris ad ecclesiam ad chrismalia1 deponenda, et sic recedant in nomine Domini. In the First English Prayer Book the order of the old Service was very much retained, omitting, however, the use of chrism. After the Versicles and the first Prayer, it proceeded thus:— Minister. Sign them, O Lord, and mark them to be thine for ever, by the virtue of thy holy cross and passion. Confirm and strength them with the inwaru unction of thy Holy Ghost, mercifully unto everlasting life. Amen. Then the Bishop shall cross them in the forehead, and lay his hand upon their head, saying, N. I sign thee with the sign of the cross, and lay my hand upon thee: In the Name of the Father, &c. And thus shall he do to every child one after another. And when he hath laid his hand upon every child, then he shall say, The peace of the Lord abide with you. Answer. And with thy spirit. 1 The chrismalia were the linen newly confirmed.' Maskell, p. 36, bands tied across the foreheads of the note. Ceremonies of Confirma tion (1549). Confrmation. The present This was omitted at the revision in 1552, and our present benedictional Prayer was inserted, 'Defend, O Lord, this child with thy heavenly grace, &c.' The Collect, 'Almighty and everlasting God, who makest us, &c.,' was composed, in 1549, from the Collect which preceded the laying on of hands in Archbishop Hermann's Order of Confirmation.1 The Service was brought into its present form at the last revision in 1661. Being separated from the Catechism, its title was: 'The Order of Confirmation, or laying on of hands upon them that are baptized, and come to years of discretion,' instead of the words (1604), ' and able to render an account of their faith according to the Catechism following.' What had previously been an explanatory rubric before the Catechism, was turned into a preface to be read at the opening of the Service of Confirmation: and, instead of questions from the Catechism, the solemn demand of personal acknowledgment 1 'Almighty and merciful God, Faith, the Lord's Prayer, and the Ten heavenly Father, which only workest Commandments, and also how many in us to will and to perform the things of them could answer to the other that please Thee, and be good indeed; questions contained in this Catechism. we beseech Thee for these children In Hermann's Consultation (fol. 186) Increase in them the gift of thy the parish Priests are directed, cerSpirit, that ever going forward in the tain days before the coming of the knowledge and obedience of thy Gos- visitors, to prepare the children pel, in thy congregation they may whom they purpose to offer to Concontinue to the end. . . So give these firmation, to make their confession children the thing that we pray Thee of faith, and profession of Christian for, through thy Son Christ, that when we shall now lay our hands upon them in thy name, and shall certify them by this sign that thy fatherly hand shall be ever stretched forth upon them, and that they shall never want thy HolySpirit to keep,lead, and govern them in the way of health...' Hermann's Consultation, fol. 191. 2 Before this revision, a rubric had directed the Curate of every parish, in sending the names of the children to the Bishop, to specify which of them could say the Articles of the communion and obedience, decently and seemly, which must be done of them after this sort.' Then follows a long Catechism; and then (fol. 190), -After that one of the children hath rehearsed a full confession of his faith, and hath professed the obedi ence of Christ before the whole congregation, it shall be sufficient to propound questions to the other children after this sort: Dost thou also, my son, believe and confess, &c. Here it shall suffice, that every one answer thus for himself: I believe of the baptismal vow is addressed to the candidates, Confirmation. to be answered by each one for himself. The whole Service is to be said by the Bishop, except only the preface. The Lord's Prayer was at the same time inserted after the action of laying on of hands; and also the Collect, 'O Almighty Lord, &c.,' before the concluding blessing. the rite. Confirmation occupies an important position in the Meaning of economy of the Church, which is pointed out in the last rubric,1 that it is the admission to full communion. Baptism is administered to infants through the faith and charity of others: but knowledge at least of the elements. of Christian truth, and an intelligent promise of Christian obedience, is required of those who come to the Lord's Supper. At the age which is now generally fixed upon for this ordinance, more information is required than the mere ability to repeat the Catechism. This is left to the discretion of the Curate, who is to present to the Bishop. such persons within his parish as he shall think fit: the earlier rubric, however, may still be received, so far as to point out the least amount of knowledge which the Curate can accept in a candidate for Confirmation. Other qualities, in the absence of higher knowledge, must be sought in a desire to be admitted to the Holy Communion. SECT. III.—The Form of Solemnization of Matrimony. There is no doubt that Marriage has been solemnized with religious rites from the earliest times of the Christian and confess the same, and yield up myself to Christ and His congregation, trusting in the grace and help of our Lord and Saviour Jesus Christ.' 1 This is taken from the rubric in the Sarum Manual, Ritus Baptiz. Maskell, p. 31: Item nullus debet |