But what do you say to the Practice of the Waldensian Church to whom you have ascribed so much Authentickness Who as you observe were such early Witnesses for Truth as well as eminent opposers of the Romish Church in all their Fopperies who yet as it appeareth have asserted and practised Confirmation as you have at large in the forecited Apology to King Laodislaus King of Hungary and Bohemia Answ To which I say That it is most manif st as I have already demonstrated that that Apology was not from the Waldenses as the Preamble it self declares but from some of those Professors distinguished by the name Hussites who held much with those of the Reformed Way in Germany and not the Taborites or Waldensian Brethren who also inhabited in Bohemia and other parts of Germany Poland and Hungary And that those true Waldenses were of a quite contrary Opinion appears by their Ancient Confessions of Faith an eminent Instance whereof you 'l find in their Treatise of Sacraments in Paul Perin p. 329. and in Morland's History p. 175. in these words viz. As for the Sacrament of Confirmation which we find not instituted either by Christ or his Apostles for Christ the Pattern of all his Church was not confirmed in his Person and he doth not require that there should be any such thing in Baptism but only pure Water and that such a Sacrament is not found needful for Salvation whereby God is blasphemed and which was introduced by the Devil's instigation to seduce the People and to deprive them of the Faith of the Church and that by such means they might be drawn the more to believe the Ceremonies and the necessity of Bishops It is also to be taken notice of Justin Martyr give no account in his Apology that Justin Martyr in his Apology giving an Account of the Faith and Practice of the Churches in those days to Antonius Pius takes not the least notice hereof though he recounts all their Services and Ceremonies in Worship with great Plainness It is also not unworthy our observation that the Novatians Novatians that worthy famous Church and People did as Joseph Vicecomes tells us oppose this Business of Confirmation in Century 3. Vicecomes l. 28. p. 372. And also it is manifest out of Breerwood Nor in the Greek Churches the eminent Recorder of the Antiquities of the Greek Churches that the Greeks did impugn and reject that of Confirmation Br. p. 127. out of Pas De Rep. Mosch p. 40. And particularly tells us that the Nestorians Nestorians did not practise it p. 124. out of Bib. Pat. p 1054. That the Abyssines Abyssines inhabiting Prester John's Countrey did not practise it Br. p. 167. Ex Alv. Hist Aethiop c. 5. Muscov And that the Muscovites omit it Br. p. 136. Ex Jo. Metrop Russ in Epist ad Episc Rom. apud Sigism De Reb. Musc p. 31. Cophti nor Jacobites And that there is no mention either of the Cophti in Egyp or Jacobites in Syria that ever practised this Rite It is also manifest out of the Confessions of Faith of the Belgick Churches esteeming themselves the true and immediate Successors of the Waldenses recorded at large in the Dutch Martyrol or Bloody Theater printed in 1660. That there is no mention of any such practice as Imposition of Hands upon all baptized persons amongst them either formerly or latterly 3. The Scripture Ground In the next place we shall consider the Scripture-ground that is urged and produced in proof hereof especially by the two latter which we find to be principally from Heb. 6.2 The Doctrine of Baptism laying on of Hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mr. Hanmer Mr. Hanmer acknowledgeth to be the chief and though as he modestly expresseth himself but a probable ground from the Scripture to found it upon being there made one of the Principles of the Doctrine of Christ and placed next after Baptism and as it were an Appendix thereof and which for the most part immediately followed it in such Adult as were baptized and the next priviledge of the Church he saith that such did enjoy as had been baptized in Infancy and that many of the best Interpreters did usually understand this place to mean in part at least of Imposition of Hands in Confirmation though he doth confess others did also take it to mean Imposition of Hands in Ordination and others the whole Doctrine of laying on of hands as exprest in the Scripture but especially leans upon the Tradition and the Vsage and Practice of the Church in all Ages p. 26 27. 1. To whom and to all of his Perswasion I say That if their Infants Baptism be a Nullity which they pretend hereby especially to confirm and is the main design of his and Mr. Baxter's Treatises that their practice hereupon falls to the ground for if their Hypothesis be naught and rotten their Thesis cannot be sound that is built upon it but that it is so the foregoing Treatise of that Subject doth amply discover proving with great clearness that it was an Invention and Institution of man yea of the man of Sin calculated on purpose to out Christ's Baptism and to defile his Church and this appearing to be of the same Piece contrived and ordered by the same Heads and Hands it is meet that as they have lived so they should die together And secondly We may conclude rationally If Infants were capable of Baptism they were as capable at the same time of laying on of hands as first instituted and practised and of the Supper also as Austin and others tell us they had them all together and not first baptize them and then many years after and no body knows how and when confirm them for if one be a Foundation or beginning Doctrine as the other they have done best and most according to Rule and Reason that have practised it immediately and not deferr'd it And thirdly Since the Scripture is as confess'd but a probable ground and that of Tradition Antiquity and constant Usage of the Church the more certain the latter appearing so invalid upon all the foregoing Considerations that faint insinuation from that Scripture cannot be a ground sufficient to build that Practice upon And to which lastly we will add Mr. Baxter's Sober Cautions enough to shake the confidence of any that have no better Ground for the Practice as we find them in p. 127 128 129. of his Confirmation Where after he had with all his might endeavoured to establish it both from Scripture and Antiquity doth according to his wonted manner in a few Lines unsay more than he had said in all the rest viz. M. Baxt. Sober Cautions 1. That we do not find that God instituted this Sign as a Matter of necessity still without interruption to be used but only that by holy men it was applied as a convenient Sign or Gesture to the works in which they used it even as
had the hands of the Presbytery laid on him which none doubts to be Ordination and that Paul and Barnabas were the Presbyters that did ordain in those Churches of Asia is very manifest Acts 14.23 Wherein by God's Blessing upon his Ordinance there was a Gift received and to be stirred up and therefore in saying Stir up the Gift that was in him by putting on of his hands and neglect not the Gift that was in him which was given by the laying on of the hands of the Presbytery whereof Paul was one seems to mean one and the same thing and not two things as urged and to be no other than those ordinary Ministerial Attainments which by giving attendance to Reading Meditation Prayer Exhortation and Doctrine was to be encreased and stirred up Therefore since not the least Syllable of Institution neither Precept nor President can be found out for such a Practice may we not fuily conclude in the words of our Agreement that for any to practise any thing in the Word of God without an Institution from the Word of God is Will-worship and Superstition Obj. 6 But if this be not the laying on of hands intended in the Text what is it If we have miss'd the sence and scope of the Apostle pray you give us a better or let ours stand Answ Suppose we are not able to tell you nor to be positive or peremptory in the Case many things being hard and difficult to be understood which some that are ignorant wrest c. would our Ignorance warrant you to set up your Inferences and Conclusions as Oracles and Ordinances without any Evidence or Authority from the Word and be thereby confirmed in your confident Assertions It may be enough to have evinced to you that yours is not cannot be that Ordinance of Christ that Principle and Foundation Doctrine so confidently asserted by you Yet not to leave you in the Dark take here my apprehension of this Text and wherein I am perswaded I have the mind of Christ viz. The Apostle Heb. 6.12 opened the better to gain their Attention to the great Doctrine of the High Priesthood tells them in the foregoing Chapter by way of reproof how dull of hearing they had been in times past how little they had improved Time or Talent what little progress they had made in Christianity and what Babes they yet were therein and who instead of bearing strong meat in Doctrine he was delivering to them they stood in more need of Milk and to be taught again those beginning-words of God wherein in their first planting they had been instructed which notwithstanding for the present he would forbear to press upon them but go forward in his Design Not laying again the Foundation of Repentance and Faith the Doctrine of Baptismes Laying on of Hands Resurrection and Judgment which are all the Principles that are here enumerated which some call five some six and some seven though as to the number if they must be taken for all the beginning Principles I conceive we must either suppose them very comprehensive or else many must be left out as the Ten Commandments and several of the Institutions such as the Lord's Supper which I presume will go for a beginning-teaching as well as Baptism Therefore we must suppose that Repentance and Faith must comprehend all both the Negative and Positive part of Holiness those of Baptismes and Laying on of Hands the Institutions Priviledges and Order in the Church of God Resurrection and Judgment the whole of our Hope and Happiness for the time to come and particularly that Doctrine of laying on of hands to contain not only those laying on of hands by which the miraculous Healings and spiritual Gifts were attained for confirmation of the Gospel but those laying on of hands for the investiture of the Church Officers who were to transact the whole order of God's House for the edification of each Member and therefore necessary to be taught to every one And this is that which amongst the rest they had need to be taught and might have been teachers of themselves viz. what was the end use blessing and benefit of such a Rite in the several Ministrations thereof but no ground in the least to confirm it to one particular much less to such an one of which no Syllable either here or in the whole Book of God Obj. 6 But why would you infer that we by the Doctrine of Laying on of hands may take in all the Laying on of hands spoken of whenas it is said laying on of hands in the Singular and not layings on of hands in the Plural Number therefore must respect only one sort of laying on of hands Answ Which is a meer Criticism and has nothing of Truth in it the Doctrine of laying on of hands is as much Plural and may respect the teaching of all sorts of laying on of hands as the Doctrine of Baptismes respects all sorts of Baptismes Obj. 7 But why should any be offended that we pray for a Blessing upon our Brethren or Sisters after their Baptism or upon their admission into the Church whereby the whole may also take the better notice for whom we pray Answ To which I answer that we are not offended at a practice of that kind be it lifting up or laying on of hands provided it be not urged as a thing of absolute necessity while the Bishops of old used many Ceremonies people were not so much concerned but when they would impose them as necessary and Institutions of Christ that broke the Peace and occasioned much mischief so to all such laying on of hands a beginning Doctrine or Oracle of God a Foundation of Christian Religion to which every Member and Disciple of Christ ought to submit upon penalty of Non-Communion for the neglecting or rejecting a Foundation-Principle though no one word of Institution Command Precept or Example for the same and that under pretence of receiving more of that Spirit of Christ thereby which is a Spirit of Love Meekness Humility Tenderness Peace Edification there appears to be more of that other Spirit of uncharitable judging rending tearing and dividing the Body of Christ and for asserting for Doctrine and Practice the Customs Commandments and Traditions of men it is for these things our Offence lies as so well founded upon Deut. 4.2 12.32 Rev. 22.18 Prov. 30.6 There are two Objections more that I have lately met with that I think very necessary to give some Answer to the one is this viz. Obj. 8. That as to the Point of Antiquity though 't is granted the Ancients and their Followers ever since have so much erred not only in the Subject but divers Circumstances about this Rite of Imposition of hands yet inasmuch as there hath been all along such a Witness born to the thing it self it makes much for its Apostolicalness and confirms our Practice therein Answ 1. To which I say That it doth not appear that such a Witness
p. 155. saith To his knowledge it was done by the best of them in a careless hudling way mumbling over a few formal Prayers upon persons that they knew not whether they were Christians or Infidels or that they did so much as know there was a God In the Fifth place We come to give you an Account how this Rite hath been asserted and pleaded by some both of the Independent and Presbyterian Perswasion so especially by Mr. Jonathan Hanmer in his Book called Confirmation the ancient way of compleating Church-Members Written with great applause in the year 1657. And Mr. Baxter in confirmation thereof in his Book called Confirmation and Restoration the necessary means of Reformation and Reconciliation Who do therein undertake to prove the necessity of Confirmation a laying on of the hands of the Presbytery for the confirming and compleating Infants-Baptism perfecting their Church-Membership upon their Profession and Confession of Faith and which they endeavour to make good by this five-fold Argument 1. By Scripture 2. By the Testimony of Fathers 3. By Councils 4. By the Judgment and Practice of the Waldenses 5. By the Judgment of many of the Reformed Divines I. As to Scripture The main Scripture he insists on to prove this Confirmation by and which as modestly said is a probable ground for the the same is that of Heb. 6.2 And laying on of Hands Where as urged it is made one of the Principles of the Doctrine of Christ Where 1. It s Place is to be taken notice of being next after Baptism and as it were an Appendix thereof and for the most part immediately following it in such Adult as were baptized and the next Priviledge in the Church as such did enjoy who were baptized in Infancy 2. Because the best Interpreters do usually understand this of one or more of the three Particulars that Imposition of hands hath relation to viz. 1. Of the extraordinary Gifts of the Holy Ghost which was conferr'd at first upon many new Converts by the laying on of the Apostles hands Acts 8.17 19. 2. Of the Officers of the Church who were ordained and set apart unto their Offices by Prayer and Imposition of hands This Pareus in Heb. 6.1 Initiata erat Doctrina de Donis Spiritualibus Ministerio Ecclesiae It was an Initial Doctrine concerning Spiritual Gifts and the Ministry of the Church Ames in Bellarm. Enervat By Imposition of Hands is meant the whole Ministry Per Impositionem Manuum Ministerium totum intelligitur 3. Of the Confirmation of such who had been baptized who before the Church made a Profession of Faith the Adult before Baptism the Baptized Infant before Confirmation So Piscator Beza Rivet Doctors of Leyden Anselm Calvin Hyperius Illyricus Mr. Deering upon the place By these and other Expositors it is said is this place of Scripture understood in part at least of Imposition of Hands in Confirmation which therefore in their apprehension is warranted by it as a Doctrine Fundamental that ought to be known by all and a thing practised by and taking its Rise from the Apostles And 2. By Testimony of Fath. II. That it was also as an Apostolical Practice received by the Church in after-Ages Cassander that Learned Papist and so well vers'd in the Ancients even to Miracle tells us Semper in Ecclesia religiosissimè observatum fuisse To have been always most religiously observed in the Church and therefore have you an Account thereof from many of the Fathers viz. Dionys Areopag Clem. Roman Justin Martyr's Responses Tertullian Cyprian Ambrose Jerom c. Which being all before mentioned we need not repeat And III. The Decrees of Councils 3. Dec. of Councils confirming Confirmation to have been an Ancient and General Practice in the Churches of Christ of which two only are mentioned viz. The Laod. before recited about the year 300 and the Council of Eliberis in Spain in 305. And IV. 4. Wald. Practice By the Judgment and Practise of the Waldenses who received it as an Apostolical Institution as appears by their Apology and Confession of Faith exhibited to Vladislaus K. of Hungary Anno 1504. witnessing to Infants-Baptism and their Confirmation after upon their Personal Confession which he mentions at large out of the same Apology And V. 5. Reformed Ch. From the compliance of the succeeding Reformed Churches amongst whom the Church of England is mentioned as one who took much of the Order of Confirmation as he saith from that of the Waldenses part whereof he repeats especially the Conclusion that debars any from the Holy Communion that were not confirmed and adds thereto the good wishes that Hommius Calvin the Leyd Professors c. that this Business of Confirmation was drained from Antichristian Mixtures both as to Name Nature Matter Form Administrator and Subject also the Romish Church confirming Children in their Infancies In whose Hypothesis we have first 1. The Name they give this Rite namely Confirmation 2. The Subjects Adult Persons all baptized in Infancy 3. The Administrators viz. The Presbytery-Eldership 4. The End viz. To confirm Baptism give the Spirit and orderly to admit into the Church 5. The Time when to be administred viz. Betwixt Baptism and the Lord's Supper when they give an Account of their Faith and desire Church-Communion 6. The Grounds upon which they assert it viz. 1. Scriptural especially from Heb. 6.2 2. The Sayings of the Ancients and Decrees of Councils confirming it to be an Apostolical Practice 7. The Vsage and Practice of the Ancient and Modern Churches especially that of the Famous Waldenses 6. Baptized Churches S. Fisher Jo. Griffith W. Rider T. Grantham 6. The Vsage of several Baptized Churches in the Nation Sixthly and lastly We come to give you an Account how that this Rite of Laying on of Hands hath been asserted and practised by several Baptized Congregations who have by their Writings maintained and defended That Laying on of Hands upon all Baptized Believers is an Ordinance of Jesus Christ essentially necessary to Church-Fellowship and Communion and that none are to be admitted to the Lord's Supper without it and which they endeavour to make good especially from Heb. 6.2 Which they conclude to be a Laying on of Hands upon all Baptized Believers 1. Because it is reckoned amongst the Foundation-Principles Doctrines and Oracles of God And 2. Because they find the Church of Samaria Acts 8.17 and the Church of Ephesus did practise accordingly immediately after Baptism which therefore they do conclude was both Christ's Precept and the Practice of all the Churches in the New Testament Amongst whom respecting this Practice we observe 1. The Name Name they give this Rite viz. Laying on of Hands 2. The Subjects viz. All Baptized Believers Subject Men and Women 3. The Administrators Admin viz. The Elders or Presbyters 4. The End End for the promised Spirit to confirm the Baptized and orderly to admit into the Church 5. The Time Time or
lifting up of hands in Prayer was ordinarily used as a fit Gesture not wilfully to be neglected without cause and yet not of flat necessity or as Kneeling in Prayer is ordinarily meet but not always necessary we find no more Scripture for the one or for the other which shews how little Reason there is to make it matter of Necessity The Ancient Church also used it so variously as that it is plain they fixed it to no one Case alone of the divers Cases in which they imposed hands on the Catechumens and four times on the Penitents and divers others as saith he you may see in Albaspinaeus's Observat p. 31 32. 2. We find that Kneeling in Prayer and lifting up of hands were often omitted so we find that sometimes the Holy Ghost is given before Baptism or Imposition of Hands Acts 10. And we find not that the Apostles used it at all viz. for Confirmation though I confess the Negative Arguing is infirm yet it seems not probable that this was always done 3. It was somewhat suspicious to find in Justin Martyr's Description of the Christian Churches practices no mention of this nor any Sacrament but Baptism and the Lord's Supper nor any of the Roman Ceremonies and Irenaeus and some others also are silent in it too 4. God maketh no Ceremonies under the Gospel so necessary except the two Sacraments nor layeth so great a stress on them as under the Law and therefore we are not to interpret the Gospel as laying mens Salvation or the Peace of the Church on any Ceremonies unless we find it clearly express'd 5. For all that I have said from Scripture for Imposition of Hands in Confirmation though the Lawfulness of it is proved past Doubt yet the proof of the Duty of using it is liable to so many Objections as that I must needs confess that the Gospel-tenderness and the sense of our mutual Infirmities and our care of tender Consciences and of the Churches Peace should restrain all the Sons of Piety and Peace from making it a matter of flat necessity and forcing them that scruple to submit to it The Scripture-Gr upon wch the Bapt. have founded it We come in the next place to consider the Scripture-Grounds upon which the Baptists have asserted this Rite and founded this Practice of imposing hands upon all Baptized Believers and so essentially necessary to Church-Communion and which as before you find to be especially held forth from Heb. 6.12 Though affirmed not with that Sobriety and Modesty as the other from Probability but rather Infallibility and therefore impose it accordingly denying Fellowship to any that do not so receive it and as some have in Print asserted as neither being Babes in Christ nor having Communion with God as Mr. Griffith in his Book hath it call'd God's Oracle p. 87. And the reason of this their great Confidence from this Text is as you have heard twofold first Because Laying on of hands is reckoned amongst the beginning-Teachings And secondly Because they find it as they say practised accordingly Acts 8.17 Acts 19.6 To the Trial and Examination thereof we shall therefore apply our selves and see whether these have discovered a better Basis to found this Practice upon than those that have gone before And in order thereto we shall in the first place lay down these two following Principles so fully owned by themselves as a Line to carry us through the Work viz. 1. That to every Ordinance of Christ there must be some plain positive word of Institution to confirm it And neither Humane Tradition nor far-fetcht Consequence and Inference such as the many Volumes that have been written from Circumcision and Federal Holiness to assert Infants-Baptism to be an Ordinance of Christ which no ordinary capacity can reach and only men of Parts and Abilities can trace and follow in their Meanders 2. That to practise any thing in the worship of God for an Ordinance of his without an Institution is Will-Worship and Superstition But how their Assertions will comport with these honest Protestant Principles we shall presently see The great Text urged for the Institution of this Ordinance is Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on to perfection not laying again the foundation of Repentance from Dead Works and of Faith towards God of the Doctrine of Baptism and of laying on of hands and of Resurrection of the Dead and of Eternal Judgment This is the Text which is affirmed to be the great Charter of the Church for this Point of Faith and Practice Granth but how to find the least Warranty for the same therein we see not If it was indeed said Let all baptized Believers have hands laid upon them with as much plainness as Let all Believers be baptized Mat. 28.29 Acts 10.48 Or Let all Baptized Believers eat the Lord's Supper 1 Cor. 11.24 Acts 2.41 42. It was something to the purpose Obj. 1 But is it not reckoned amongst the Principles Foundation Doctrine and Oracles of God Answ It is very true the Doctrine of Laying on of hands is here reckoned amongst the Principles of the Doctrine of Christ or his beginning-teachings but then it must be supposed to be such a laying on of hands as was somewhere taught and practised But such a laying on of hands upon all Baptized Believers we find no where taught or Practised Jesus Christ our great Example as the Waldenses so well observe had no hands laid upon him by John Baptist after he baptized him neither did he lay hands upon all his Disciples before they broke Bread neither did he give one word of it in his Commission upon his Ascension nor do we read that this Church of the Hebrews practised any such thing for there is no mention that the 120 had hands so laid upon them nor the 3000 in Chap. 2. or 5000 in Chap. 4. after their Baptism before they broke Bread Neither do we find the least of it in any other of the Churches in the New Testament neither in Samaria by Philip after he baptized them nor Corinth Philippi Coloss Thessalonica Rome the Churches of Galatia Churches in Asia Smirna Thyatira Pergamus Sardis Philadelphia no nor in Ephesus It is true Paul laid hands upon twelve of their number upon another occasion as Peter and John did in Samaria whereof you have an Account hereafter nor in the Churches in Syria Antioch Lystra Derbe c. Obj. 2 But why should laying on of hands be reckoned amongst the beginning-Principles and called the Doctrine of Laying on of hands if it was not to be practised by all for none doubts but laying on of hands was a Practice and this Practice was to be taught to all Baptized Believers yea the Babes in Christ and therefore must it needs be practised by all Answ This it is true has gone for the Institution and great Ground upon which it hath been urged and imposed but how much of