Order in which this is administred betwixt Baptism and the Supper or presently after the Baptism 6. The principal Ground Principal Ground upon which they assert it viz. The Scripture especially from Heb. 6.2 Acts 8.17 19. Thus have you an Account of this Rite Wherein all Parties do agree not only from Scriptures but how it hath been owned and practised since the first times by several sorts and who notwithstanding the vast differences among them in the Ceremonial part yet do all of them harmoniously agree in the following Substantials viz. That there is a warrantable ground to conclude that the Hands of the Bishop Elder or Presbyter should be imposed upon every Baptized Person for the receiving of the Spirit or Confirmation and that without it none ought to be admitted to the Lord's Supper It remains therefore in the next place that we consider the said Grounds upon which so great an Ordinance is enjoined and which we find to be either Tradition or the Scripture 1. That of Tradition which is principally asserted by the first four is made good either from the Sayings of the Ancients and Decrees of Councils or the Usage of the ancient Churches 2. And that of Scripture which is principally urged by the two latter is especially from Heb. 6.2 compared Act. 8.17 19.6 Which we shall examine distinctly and apart Tradition And first As to the Sayings of the Ancients that are avouched to make this good we shall first consider what they say about this Rite and 2. Of what Credit and Authority the said Authors are who be produced for the same And first As to the Rite it self which they would make us believe to be so great an Ordinance of Jesus Christ we find it to be so blasphemous and Ridiculous that the very naming of the Particulars thereof may be sufficient to detect the Folly and Impiety thereof to all discerning Christians Whether respecting the Name which they call Chrysm Vnction Perfection Confirmation of which the Scripture is so much a stranger or the Nature which must be by putting the Sign of the Cross with a Bishop's greas'd Finger in the Forehead of the Confirmed with these words of Blasphemy I sign thee with the Sign of the Cross and with the Chrysm of Salvation in the Name of the Father Son and Spirit the Party being in a white Garment his Head bound with Linnen his Hair cut and attended with Gossips or Sureties And this is that which the several fore-cited Popes and Fathers have reported to be Apostolical and the several Councils have by their Canons and Decrees determined and enjoyned as the great Sacrament of Confirmation and so transcendent also to Baptism it self and which without dispute we must believe was so much the appointment and practice of Christ and the Apostles and as yet practised accordingly by the Church of Rome to this day Concerning which Hommius Hommius tells us That it is not only unknown and contrary to the Scriptures but blasphemous and Idolatrous and the vain Invention of superstitious men And Tilenus Tilenus upon their lifting it up above Baptism and confining it only to a Bishop's hand saith That they make an Excrement of Antichrist so much more excellent than the Sacrament of Christ by how much they make a Bishop excel a common Priest or an ordinary person Syntag Part 2. c. 58. § 15. And Amesius saith Ames The Reasons given by the Papists for the same are both empty and impious Bel. Enervat c. 4. And notably Mr. Calvin Calvin In Pref. ante Catechis inter Opuscul That beyond measure they have dâ—ckt this Adulterous Confirmation like an Harlot with great splendor of Ceremonies and many pompous Gauderies moreover while they will adorn it they do it with execrable Blasphemies boasting that it is a Sacrament more worthy than Baptism and calling them half-Christians whoever have not been besmear'd with their stinking Oyl but in the mean while their whole action contains nothing else but Histrionical Gestures or rather wanton Apish Plays without any Art or emulation c. 2. What their Authorities Secondly From the Authorities themselves urged in proof hereof concerning whom we may so well say as is the Doctrine so are the Doctors viz. Those that are first cited to deliver the same the very naming of whom may be sufficient to detect the Cheat we having already by substantial evidence proved that all those first-recited Authorities viz. Dionys Areopag Clem. 4. Ep. Justin Martyr's Respons Hyginus's Decree and the Decretal Epistles of those first Popes to have been Impious Lies and Forgeries things that in after-Ages by the Rise of the Mystery of Iniquity were feigned and invented by some Monks and Friers and put upon those men of Name of the first Ages the better to countenance those Antichristian Impieties that were to be imposed upon the World for Apostolick for by such Lies and Forgeries did the man of sin ascend the Throne And is there not good ground think you to suspect the Justice and Truth of that Cause that cannot otherwise be defended nor maintained but by suborned Witnesses and Knights of the Post for upon no better Authority have they imposed this which they call the Sacred Rite of Confirmation Infants-Baptism Exorcism and a hundred ridiculous Ceremonies more which they would perswade us to believe were Apostolical though as to this of Confirmation some of themselves are constrained to acknowledge Rivet nec ab Apostolis nec à Christo fuisse Institutio c. That it was neither instituted by Christ or his Apostles but by Pope Calixtus Anno 218. Rivet's Controv Tom. 2. Yet so intoxicated with the Whores Cup were all these Councils upon no better grounds to decree it and all these after-Doctors as Ambrose Jerom Austin and others to assert and plead it for an Ordinance of Christ which was not only so contrary to the Scripture but so blasphemous and ridiculous as before And if it had been an Apostolical Tradition to practise this as the first Councils decreed and the Fathers and others practised viz. for many hundred years as a Baptismal Rite to be performed at one and the same time with Baptism whether upon Infants or Adult and to whom also as perfect and compleat Christians they gave the Eucharist how came the after-Councils to be so bold to alter and change it from Infancy to the Adult state putâ—ing it upon them only for so many Ages and the Church of Rome afterwards to alter and change it again returning it to its first practice leaning upon the Validity of those first Authorities concerning whom though it is no wonder that they should hold fast such impious Forgeries and have recourse to such lying Fables to maintain it yet it is matter of admiration to find our Protestant-Writers and Churches to fly to these Authorities both Fathers and Councils to create some colourable pretence for Confirmation Objection as to the Waldens Church
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
was practised till confirmed by the Councils before mentioned viz. Laodicea Eliberis c. 3 Manner 3. As to the manner of performing it viz. by Crossing and anointing the Forehead of the Confirmed party with Oyl and Chrysm 4 Admin 4. As to the Administrators viz. only a Bishop to whom in an especial manner it was entailed it being unlawful for any other to do it from Peter and Johns being sent by the Church of Jerusalem to impose hands which Philip did not do 5 Subjects 5. As to the Subjects viz. All Baptised persons who were either Adult or Infants immediately or afterwards Baptised Infants at years of discretion The Adult were first the Catechumens who were either the Children of Heathen that inclined to Christianity or the Children of Christians newly come to the Faith who to their compleating in Christianity were to take these five steps thus known and distinguished 1. They were to be Catechised 1. Adult taught and instructed and then were called the Catechumeni 2. Upon their propounding themselves to Baptism were called the Competentes 3. Being admitted to Baptism were called the Illuminati or initiati 4. After Baptism being confirmed were called the Perfecti 5. After Confirmation and receiving the Eucharist they were called the fideles Or Secondly Infants who were for the 4 2 Infants presently 5 6 and 7. Cent. the Subjects of it and with Baptism did receive Confirmation and the Eucharist immediately and so esteemed perfect and compleat Christians then it began to be deferred for a week after Baptism the Children wearing the Baptismal white Garment all the week and upon the 8 day Baptism was perfected by Confirmation as saith Raban Maurus L. Inst Cler. c. 30. Or 3. 2. Persons Baptised in Infancy in their Adult state Such Infants who after they had been Baptised did arrive to knowledge and discretion and were able to say the Lords Prayer 10 Commandements and Creed by heart as appears by some of those latter Councils And the reason of the said Alteration as saith Vice comes p. 378. was because about Charles the first 's time in the 8 Cent. Adult Baptism did very much wear off The People for the most part being now Christians their Children became so numerous that the Bishop found it too hard a task to perform his part Therefore they appointed certain Visitations especially at Easter and Whitsontide to confirm those in their Diocesses that having been Baptised in Infancy were able to give an Account of their Faith which saith Vice comes was Practised in several places in the Latin Church 6. The End 6. As to the end of this Rite viz. For the giving of the Spirit and conferring of Grace to perfect and confirm imperfect Baptism and therefore esteemed a Sacrament of greater force and Vertue than Baptism it self and therefore to be done with Oyl typing figuring or signing the Spirit 7. Ceremonies 7. As to the Ceremonies they were divers viz. The party to be confirmed was to be in white Garments his head bound up in Linnen the hair of the head to be Cut and to have Gossips to undertake for them 8. The Order 8. As to the Order of Administring it viz. especially after Baptism though some of the Catechumens in Imitation of Ananias his imposing hands upon Paul Act. 9. had it before and then had they an immediate right given them to partake of the Eucharist without which they could not be admitted to partake thereof 9. As to the Form The Form in which the Bishop administred it viz. in these words I Sign thee with the Sign of the Cross and confirm thee with the Chrysm of Salvation in the Name of the Father Son and holy Spirit The Vsage of the Church of Rome The Church of Rome Church of Rome observed the very same Order and manner with the same rites and Ceremonies to the same ends and upon the same ground as an Apostolical Tradition which the former Centuries had done only whereas there began to be some space betwixt the Infants Baptism and their Confirmation that they for the most part especially in the latter Centuries have performed them together Contarenus Lib. de Sacrament Contarenus a great Popish Writer saith that Thomas Aquinas thought that this Sacrament ought to be given to very young Infants because they obtain more Grace and therefore more Glory which custom saith he we have kept leaning upon the Authority of so great a Man Aq. part 3. Q 72. Ar. 8. Didoclavius saith in Altar Damasc Many think it to be expedient rather in the time of Infancy because the Infant-Age is not capable of Fiction whereby the effect of the Sacrament may be hindred and that the Antient use of the Church favours that Opinion Ordo Rom. In the Ordo Romanis An old Popish Missal it is Recorded that the Bishop having seated himself in the Church the Arch-Deacon holding the Chrysm the Priest presents the Baptised Infants with their Names to the Bishop who dipping his Finger in the Oyl and Crossing every one in the Forehead saith I Signe thee with the Sign of the Cross and Confirm thee with the Chrysm of Salvation in the Name of the Father Son and Spirit and which Rite they say is confirmed by the Act of the Apostles and opinion of the Fathers from the Scriptures viz. Act. 8.17 Acts 19.6 and Heb. 6.2 and called Confirmation because the Vnity of the Church was confirmed by the Bishop as saith Ambrose upon Heb. 6. Haimo and Ansel Joseph Vice comes c. 30. p. 375. C. Trent The Council of Trent as before decreed That whosoever should say that Children should first give an account of their Faith before Confirmation should be accursed Bellar. Bellarmine de Sacrament L. c. 11. saith that Confirmation confers greater Grace than Baptism neither can Baptism be perfected without it And again Tom. 2. saith Confirmation is to confer Grace that maketh acceptable and to strengthen the soul against the Assaults of the Devil and to be enroled thereby the servants of Christ And again in the same Tom. 2. That it is more perfect than Baptism it self for whereas Baptism may be administred by Ordinary Priests or Deacons yea even women themselves in case of necessity this is not to be performed but by the holy hands of a Bishop The Vsage of the Church of England The Church of England Chur. of Engl. though they lop off many of the Ancient and Popish Superstitions and Ceremonies herein yet do they retain the thing viz. Confirmation after Baptism by a Bishop only and the Subjects viz. Baptized Children able to say their Catechism according to the Decrees of the Council of Constance and the Gallican Councils before-mentioned The whole Rite and Ceremony thereof with what appertains thereto you have at large in the Engl. Liturgy in the Rubrick the substance whereof you may please to take as followeth The Order of Confirmation or
Hands of the Bishop Vice co c. 38. p. 370. Pope Melchiades P. Melchiades or Meltiades about 310. ordained Imposition of hands as necessary to perfect Baptism And in his Vniversal Decretal Epistle answering the Question which of the Sacraments Baptism or Confirmation was of greater Efficacy and Vertue saith they are to be joined together there being such Affinity betwixt them that one is not to be done without the other neither of them being perfect alone Vice comes p. Pope Eusebius P. Eusebius in his Decretal Epistle calls Imposition of hands a Sacrament which was not Lawful to be administred but by the Bishop Magd. Cent. 4. p. 478. Also in his Epistle to the Bishop of Tusca prefers laying on of hands or Confirmation before Baptism Mag. Cen. 4. c. 7. p. 581. Cyprian Cyprian in his 73 Epistle to Jubajan saith that Baptism is consummated by the Sacrament of Confirmation And again in Ep. 72. lev 1. Persons are fully sanctified and may be sons of God if they be born of both Sacraments viz. Baptism and Confirmation Vice com p. 370. Ambrose Ambrose after the Font or Baptism let there be perfection or Confirmation for so he calls imposition of hands Lib. 2. c. 7. Jerom Jerom. advers Lucif Contending for the Rites of the Church saith And do not you know that it is the Custom of the Church that upon the Baptised hands should be imposed Mag. Cen. 4. p. 420. Augustin Augustin That Imposition of Hands after Baptism was necessary for the gifts of the Spirit And that if Ignorant Infants be brought to be Baptised let them Answer for them that brought them and being Baptised let them be Confirmed and Anointed with holy Chrysme and so let them receive the Eucharist Lib. de Eccles Dogm Vice comes c. 28. p. 371. Pope Innocent P. Innocent in his first Ep. 22. Macedon c. 5 Shews how impious and Sacrilegious it is to repeat the Baptism of Infants or Adult and how requisite to lay hands on the Baptised after the Example of Peter and John Acts 8.17 and Paul 19.6 Vice comes c. 3â— p. 376. Isidore Isidore saith that Imposition of hands did belong not to the Bishops Vicars but to the Bishops themselves And the Reason he renders is because that none of the 70 Disciples who Represented the Apostles had power by laying on of hands to give the Spirit Magdeburg Cent. 6. p. 675. Haimo upon Hebrews 6. saith Hstimo Imposition of hands is called Confirmation which by the Spirit is received and after Baptism confirms the Vnity of the Church and that Children as well as Adult were to partake thereof Mag. Cen. 9. Rabanus Rabanus Maurus Lib. 1. Inst Cler. c. 30. saith that there are two laying on of hands one by the Priest in Baptism the other by the Bishop in Confirmation as Christ gave the Spirit by blowing upon them before the Resurrection and after upon the day of Pentecost Canons and Decrees of Councils In the Council of Laodicea C. Laod. in Phrygia Pacatiana held under P. Sylvester the first of that Name Bishop of Rome about 315. It was decreed in the 48 Canon that the Baptised ought to receive after Baptism the most sacred Chrysme and be made partakers of the Heavenly Kingdom Vice com p. 371. In the Council of Eliberis in Spain C. Eliberis held 305. unde Pope Mercellius It was decreed in the 38 Canon That such as sayled into strange Countries or if a Church be not near at hand a Believer if he hath Baptism intire viz. Baptism and Confirmation and have not two Wives may Baptise a Catechumen in case of necessity through sickness but so that if he Recover he bring him to the Bishop that he may be perfected by Imposition of Hands and Canon 77. If any Deacon shall without a Presbyter Baptise the Bishop ought by blessing to perfect or Confirm them C. Carth. In the 4 Council of Carthage under P. Innocent the first about 418. It was decreed that there should be Imposition of hands for the Absolving the Penitent Vicler L. 2. de persecut Vandal C. Spalen The Council of Spalenca ordained that the Baptised were to have hands laid upon them and to be signed with Chrism and that the Bishops only were to perform it Magdeb. Cent. 7. p. 148. C. Bracerens The Council of Bracerens c. 7. Commanded that a little Balsom should be put into the Consecrated Oyl and that no less Reverence should be paid to this Ceremony than to Baptism it self Mag. Cen. 7. p. 148. The Council of Constantinople chap. 7. That none were to be admitted to Confirmation but those that were instructed by Catechism C. Constan and could say the Creed and Lords Prayer by heart Mag. Cen. 7. p. 148. C. Cabil The Council of Cabillonosis Cap. 6. In the time of Pope Eugenius Decreed that the Baptism of the Adult should presently if Infants after some years of understanding be confirmed with Consignation and Chrysm and that Confirmation should not be reiterated Mag. Cen. 8. p. 350. In the Gallican Gallican Council it was decreed that when the Bishop goes his Canonical Circuit to Confirm that the Priests be always ready for his Assistance and that there be Gossips as well in this as in Baptism and that the confirmed have his hair cut Mag. Cent. 8. p. 350. The Council of Trent about Confirmation Decreed C. Trent 1. That whosoever said it was an Idle Ceremony not a Sacrament properly or that it was formerly used that Children might give an Account of their Faith 2. That to ascribe Vertue to Chrysm was to wrong the holy Spirit 3. That every simple Priest is the ordinary Minister for Confirmation and not the Bishop only should be accursed Osian Cent. 16. p. 417. By which sayings of the Ancients Canons and Decrees of Councils it appears they had early set a foot something for an Ordinance of the Church enjoyned to be Practised after Baptism and whereof we give you this brief account from them First 1 Name as to the Name by which it was called viz. Confirmation 2. Anointing or Chrysm 3. Imposition of hands 4. Perfection 1. Confirmation because both Baptism and the Vnity of the Church was thereby confirmed 2. Chrysm or anointing because Oyl mingled with Balsom the thing used herewith in imitation of the holy Oyl used of old 3. Imposition of hands in allusion to the Apostles practise Act. 8.19 who laid on hands for the Spirit though this could not properly be so called because it was but crossing the Forehead with the Finger 4. Perfection because they esteemed Baptism imperfect without it therefore for the first times they used to practise it together 2 Ground 2. As to the Grounds upon which it was practised viz. as an Apostolical Tradition handed to them from the Apostles times by the Eminent Doctors of the three first Centuries upon whose Authority it
Laying on of Hands upon Children Baptized and able to render an Account of their Faith according to the Catechism TO the end that Confirmation may be administred to the more edifying of such as shall receive it according to St. Paul's Doctrine who teacheth that all things should be done in the Church to the Edification of the same it is thought good that none hereafter shall be confirmed but such as can say in their Mother-Tongue the Articles of the Faith the Lord's Prayer and the Ten Commandments and can also answer to such Questions of the short Catechism as the Bishop or such as he shall appoint shall by his discretion appose him and this Order is most convenient to be observed for divers Considerations First Because that when Children come to the years of Discretion and have learned what their Godfathers and Godmothers promised for them in Baptism they may then themselves with their own mouth and with their own consent openly before the Church ratifie and confirm the same and also promise that by the Grace of God they will evermore endeavour themselves faithfully to observe and keep such things as they by their own mouths and Confession have assented unto Secondly Forasmuch as Confirmation is ministred to them that are baptized that by Imposition of hands and Prayer they may receive strength and defence against all Temptations to Sin and the Assaults of the World and the Devil it is most meet to be ministred when Children come to that Age that partly by the frailty of their own Flesh partly by the Assaults of the World and the Devil they begin to be in danger to fall into sundry kinds of Sin Thirdly For that it is agreeable with the Vsage of the Church in times past whereby it was ordained that Confirmation should be ministred to them that were of perfect Age that they being instructed in Christ's Religion should openly profess their own Faith and promise to be obedient to the Will of God The Order it self this following Prayer being said ALmighty and everlasting God who hast vouchsafed to regenerate these thy Servants by Water and the Holy Ghost and hast given unto them forgiveness of all their sins strengthen them we beseech thee O Lord with the Holy Ghost the Comforter and daily encrease in them thy manifold Gifts of Grace the Spirit of Wisdom and Vnderstanding the Spirit of counsel and ghostly strength the Spirit of knowledge and true Godliness and fill them O Lord with the Spirit of thy Holy Fear Amen Then shall the Bishop lay his hand upon every Child severally saying DEfend O Lord this Child with thy Heavenly Grace that he may continue thine for ever and daily encrease in thy Holy Spirit more and more until he come into thy everlasting Kingdom Amen Then shall the Bishop say ALmighty and everlasting God which maketh us both to will to do those things that be good acceptable unto thy Majesty we make our humble supplications unto thee for these Children upon whom after the example of the Holy Apostles we have laid our hands to certifie them by this Sign of thy Favour and Gracious Goodness towards them let thy Fatherly Hand we beseech thee be over them let thy Holy Spirit ever be with them and so lead them in the knowledge and obedience of thy Word that in the end they may obtain the everlasting Life through our Lord Iesus who with thee and the Holy Ghost liveth and reigneth one God world without end Amen Then the Bishop shall bless the Children saying The Blessing of God Almighty the Father Son and Holy Ghost be upon you and remain with you for ever and ever Amen After are added these Directions relating to Confirmation viz. That the Curate of every Parish or some other at his appointment shall diligently on Sundays and Holy-days half an hour before Evening-Prayer openly in the Chureh instruct and examine so many Children of his Parish sent unto him as the time will serve and as he shall think convenient in some part of this Catechism And all Fathers Mothers Masters and Dames shall cause their Children Servants and Apprentices which have not learned their Catechism to come to the Church at the time appointed and obediently to bear and be ordered by the Curate until such time as they have learned all that is here appointed for them to learn and whensoever the Bishop shall give knowledge for Children to be brought before him to any convenient place for their Confirmation then shall the Curate of every Parish either bring or send in writing the Names of all those Children of his Parish which can say the Articles of the Faith the Lord's Prayer and the Ten Commandments and also how many of them can answer to the other Questions contained in this Catechism And there shall none be admitted to the Holy Communion until such time as he can say the Catechism and be confirmed Dr. Cave Dr. Cave in his late Primitive Christianity upon the Subject saith of our English Confirmation That almost exactly according to the Primitive usage it is still retained and practised in our Church at this day and happy were it for us were it kept up in its due power and vigour Sure I am that many of our chiefest Breaches and Controversies in Religion do if not wholly in a great measure owe their Birth and Rise to the neglect and contempt of this excellent Vsage of the Church p. 219. Concerning which Rite as used by the Church of England we observe 1. The Name given it viz. Confirmation 2. The Subjects viz. Children Baptized in their Infancies that are taught their Catechism and are able to say the Creed Lord's Prayer and Ten Commandments in the English Tongue 3. The Administrators a Bishop only and therefore the Ceremony was so vulgarly called Bishoping 4. The Force and manner as exprâ—ss'd by the Bishop's putting the hand upon the Head of the Children and saying that Form of words directed 5. The Ends as declared viz. 1. To confirm Infants Baptized and the Promise of the Sureties made for them therein 2. To give the Spirit for the encrease of Grace and strength against Temptations 3. To confirm the Vnity and Order of the Church and orderly to admit them therein 6. The Time when administred betwixt their Baptism and the Supper assoon as they can say their Catechism 7. The Grounds upon which they assert viz. The Vsage of the Ancient Church Decrees of Councils Apostles Practice Performed by them with very little Reverence or Caution either how or upon whom they do it saith Mr. Hanmer and Mr. Baxter Mr. Hanmer p. 42. Though they deem it to be of some weight and consequence yet as used by them it is little less than ridiculous a meer vain and empty Ceremony or as the Saxon-Confession terms the Romish Sacrament of Confirmation Inanis Vmbra an Empty Shadow and Hommius a vain Invention of Superstitious men Mr. Baxter In his Book Of Confirmation
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-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