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
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
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
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
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
A TREATISE OF Laying on of Hands With the HISTORY THEREOF Both from the Scripture and Antiquity Wherein an Account is given how it hath been practised in all Ages since Christ the mistakes about it rectified and the sence of Heb. 6.2 cleared By H. D'ANVERS Isa 57.14 Take up the stumbling-block out of the way of my People LONDON Printed for Fran. Smith at the Elephant and Castle near the Royal Exchange in Cornhil 1674. A TREATISE OF Laying on of Hands HAving given you an Account both from Scripture and Antiquity of the business of Baptism in its Institution Subject Manner End The Introduction c. It may neither be unnecessary nor unprofitable to give you here some Account of that of Laying on of Hands not only because it immediately followes that of Baptisms Heb. 6.1 2. but more especially because for Confirmation as it hath been called it hath been next after Baptism so solemnly asserted practised and enjoined both in former and latter times as an Ordinance of Christ and Essentially necessary to Church-Communion But what this laying on of Hands is and how that of Confirmation is founded upon the Word of God we shall here consider and examine and recommend to the judgment of all discerning and impartial Christians The Method observed The Method I shall observe herein shall be first to give you an Account what we find of this Rite in the New Testament Secondly How asserted and Practised by the Ancients with the Opinions of the Fathers and Decrees of Councils upon it Thirdly How Practised and enjoyned by the Church of Rome Fourthly How by the Church of England Fifthly How asserted by some of the Presbyterian and Independent perswasion Sixthly And how practised and enjoyned by several of the Baptised Churches in this Nation with some remarks upon each of them for the better discovery of Truth 1. How used in the New Testament 1. How laying on of Hands is used in the New Testament 1. Benediction First in Benediction Mark 10.16 He took the young Children up in his Arms put his Hands upon them and blessed them Miraculous healings Secondly In the Cure of Diseases and healing the sick Mark 6.5 And he could there do no mighty work save that he laid his Hands upon a few sick folks and healed them And c. 16.17 18. In my Name they shall cast out Devils they shall speak with New Tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt them They shall lay Hands on the sick and they shall recover Acts 28.8 And it came to pass that the Father of Publius lay sick of a Feaver and of a Bloody Flux to whom Paul entred in and prayed and laid his Hands on him and healed him 3. For extraordinary Gifts 1. Before Baptism Thirdly For the conferring the extraordinary Gifts of the Spirit viz. 1. Before Baptism Act. 9.17 And Ananias went his way and entred into the House and putting his Hands on him said brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou might'st receive thy sight and be filled with the Holy Ghost and immediately there fell from his eyes as it had been Scales and he received sight forthwith and arose and was Baptised 2. After Baptism 2. After Baptism Acts 8.14 15. c. Now when the Apostles which were at Jerusalem heard that Samaria had received the Word of God they sent unto them Peter and John who when they were come down prayed for them that they might receive the Holy Ghost for as yet he was faln upon none of them only they were Baptised in the Name of the Lord Jesus Then laid they their Hands on them and they received the Holy Ghost And when Simon saw that through laying on of the Apostles Hands the Holy Ghost was given he offered them mony saying give me also this Power that on whomsoever I lay Hands they may receive the Holy Ghost but Peter said thy Mony perish with thee because thou hast thought that the gift of God may be purchased with mony c. Fourthly 4. Ordination 1. Deacons In Ordination or setting apart to Office viz. Acts 6.6 whom they set before the Apostles viz. the seven Deacons the Church had chosen and when they had prayed and laid their hands on them and the Word of God encreased c. 1. Tim. 4.14 Neglect not the Gift which is in thee that was given thee by Prophecy with the laying on of Hands of the Presbytery 2. 2. Elders Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 1 Tim. 5.22 Lay hands suddenly on no Man neither be partaker of other mens sins keep thy self pure 3 Messengers Acts 13.3 And when they viz. the Elders or Teachers of Antioch had Fasted and Prayed and laid their hands on them viz. Paul and Barnabas they sent them away In which Scriptures speaking of this Rite we may take notice of these things 1. First the several kinds of it viz. For Benediction Healing Ordination and giving of the Spirit 2. Secondly what called viz. Laying on of Hands 3. Thirdly the Subjects viz. Little Children Sick Persons and such upon whom the Spirit had not faln and Church-Officers 4. Fourthly the Administrators viz. Christ Jesus himself any gifted Believer the Elders or Presbyters The gifted Apostles 5. Fifthly the end to Bless little Children to give Miraculous healing And for Extraordinary gifts of the Spirit to confirm the Gospel And for Ordination of Church-Officers 2 How by the Ancients Secondly How asserted by the Ancients and by the Canons and Decrees of several Councils Dionysius Dionysius the Areopagite Pauls Convert at Athens supposed to be the first Writer about the year 70. in his Ecclesiastical Hierarchy cap. de Bapt. saith After Baptism let the Sacrament of Confirmation be adjoined with Vnction then let the Eucharist be given Contemp. 3. Serm. 8. Pope Clement P. Clement in his fourth Epistle saith Let them be Baptized and then Consigned by the Bishop for the Holy Spirit for without Confirmation no perfection Joseph Vice comes De Bapt. Ritibus p. 369. c. 18. Justin Martyrs Responses 137. Quest saith Justin Martyr after Baptism we are to anoint with Holy Chrysm for Spiritual benefit Vice com ch 28. p. 369. Pope Hyginus P. Hyginus in his Decree as saith Gratian L. Osiand Cent. 2. l. 2. c. 5. saith in Catechism Baptism and Confirmation let there be a Gossip if necessity require Pope Calixtus P. Calixtus Anno. 218. Ordained Confirmation to be performed with Chrism Flores Temporum confes Fabo c. 7. Pope Vrban P. Vrban in his decretal Epistle enjoins that the Sacrament of Confirmation be immediately given after Baptism and that all the faithful are to wait for the Spirit by the imposition of the
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
Fallacy and Falshood is in this Argument you will easily discern as though no act done upon or Practice done by others might be matter of Doctrine or teaching to us without being engaged in our own persons to do the same were not all the Miracles that Christ and his Apostles did matter of Doctrine and much Edification and Instruction from them and yet not for our imitation and practice Obj. 3 But this in the Text respects some of Christ's beginning-teachings his first words that is Milk for Babes and can you tell us of any but such as is proper for all baptized Babes or new-baptized Believers Answ Yes no doubt for what say you to those words of Christ in the Commission it self which you cannot deny to be beginning-words Mar. 16. Where it is expresly said That the Baptized shall in his Name cast out Devils speak with new Tongues take up Serpents drink poyson and not hurt them and also shall lay hands on the sick and they shall recover And so did the baptized Believers accordingly in those days going out and preaching the Lord working with them and confirming the Word with Signs following But is this the standing Ordinance to all baptized Believers to the world's end This was indeed that laying on of hands properly called Confirmation whereas afterwards a laying on of hands of another nature was so called and introduced so that here you have then a laying on of hands amongst Christ's first Teachings for Tongues Healing and Miracles necessary and profitable to be taught to all even the meanest Babes for Confirmation as Heb. 2.3 4. 1 Cor. 14.22 Acts 8.8 Mark 16.20 Which yet I presume none will say that every Believer ought to practise Answ 2 Secondly If every one of these Principles in Heb 6. are so absolutely to be taken in by Babes and without which we are not to esteem them communicable what do you say to the Doctrine of Baptisms in the Text one of the Principles and Foundations of the Gospel it is not said the Doctrine of Baptism Must all be baptized with the Baptism of the Spirit and of Suffering also or not to be received into Communion Answ 3 And Thirdly As to Laying on of Hands mentioned amongst these Principles in the Text as it may respect the Laying on of hands upon the Ministry for their solemn Investiture into their Office whether Deacons Acts 6. Elders 1 Tim. 1.14 or Messengers Acts 14. whereby they are set apart to transact in the whole Order and in all the Ordinances of God's House and wherein every particular Member comes to be concerned not only respecting the Administrations performed by them but the reciprocal Duty incumbent upon each of them towards those their Overseers so set over them It becomes necessary therefore to be taught known and understood by all and that in the beginning-Teachings though all and every Member are not concerned in the Personal Practice thereof for all are not Prophets Apostles Teachers And it is most remarkable that the Doctrine or Teaching of laying on of hands is all that is mentioned in this Scripture all baptized Believers must be taught it that 's plain but that they are obliged therefore to practise it is not here or elsewhere to be found Obj. 4 But what do you say to Acts 8.17 19.6 Are there not two express Presidents for such a laying on of Hands immediately after Baptism as we infer from hence concluding that these two Texts aforesaid give sufficient warranty so to determine Answ It is true this hath been so received and urged by those that so practise but how warrantably we shall farther examine We read indeed of laying on of hands for the giving of the Spirit in three places one whereof Acts 9.17 was before Baptism and these two mentioned after so that there is no positive Conclusion to be fetcht from the Presidents whether before or after as it was in the matter of Healing which was given sometimes by laying on of hands sometimes by words of Faith spoken to the Sick sometimes by Prayer sometimes by sending Handkerchiefs sometimes by their very Shadows so also was the Spirit given sometimes by laying on of hands sometimes by Prayer sometimes by Preaching or Prophecying sometimes before sometimes after Baptism But concerning these two Scriptures so much insisted upon and imposed to be the President and Pattern for all Churches and for every Member in the Church let us put them to trial As to that of Samaria it is said that several being converted in that City and baptized by Philip who wrought many Miracles and continued some time with them as v. 13. yet did he not impose hands upon any of them that we read of The Church of Jerusalem hearing that Samaria had received the Word of God and that the Spirit was fallen upon none of them viz. in a visible manner which was the proper phrase attributed to those extraordinary measures of the Spirit so frequently given to the Saints in those days as Act. 10.44.11.15 16 17. Which sometimes did fall upon them before Baptism as Acts 10. and sometimes after as Acts 2 1.4.31 without laying on of hands did therefore send Peter and John who it seems were extraordinarily gifted by God so that on whomsoever they prayed and laid hands the Spirit was visibly extraordinarily and immediately given as ver 18. As healing to the sick by those that had that Gift also given by God from whom every good Gift came and who accordingly 't is said laid their hands upon them but how many of them 't is not said surely not upon all for Simon by his prophane Offer discovered he had neither received the Wisdom nor Grace thereof and had neither Lot or part therein though baptized and so 't is said they received the Spirit in such a manner that it was visible to the Spectators And as to that of Ephesus Acts 19.6 Paul it seems finding some of the Church there that had not received the Spirit after they had believed and were baptized viz. in that visible manner so usually given in those days layes his hands upon twelve men of their number it is not said all the Church who thereupon did immediately receive the Spirit in such a degree that it was demonstrated by speaking with Tongues and Prophecying So that in neither of these two places so much urged for the Explanation of Heb. 6.2 And to be a President and Rule for us to the end of the world can we find that there was a laying on of hands immediately after Baptism nor with any certainty upon all and every Member of the Church nor to such an end as can be attainable in after-times And as to that of 2 Tim. 1.6 Wherein Paul exhorts Timothy to stir up the Gift that was in him by putting on of his hands asserted to be a laying on of hands of this kind as urged not Ordination is First a begging not proving the Question Secondly It is manifest that Timothy