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-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
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
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
hath been born all along thereto for as Mr. Baxter so ingenuously acknowledgeth that Justin Martyr Irenaeus and others in those times are as silent about it as the Scripture is that any of the Apostles did ever so practise it in the first times those Authorities that are pretended to assert the same in the first Centuries having been proved to be so spurious and supposititious Answ 2. But Secondly If the Practice of it should be granted to be as ancient as the keeping of Easter and Lent Diocesan Bishops and Patriarchs and many other things that have been so generally received and practised it no more proves it therefore to be Apostolical than each of them For a pretence to Ancient Prescription without a Word of God to warrant it can never justifie the Divine Authority of any Practice Obj. 9. The other is this viz. That as to positive Scripture Institution so much called for to justifie our practice of laying on of hands upon all the Baptized from Precept or Example it is not only unreasonable but dangerous as to many Truths to be demanded as hath in express words been lately told me for where is the plain word either for Women's receiving the Lord's Supper or to lay on hands upon Officers In answer whereto I must needs say I am much grieved and astonished at such prevarication and than which what can more betray the Truth and Justice of your Cause for do not your own Answers to such like Instances so usually brought by the Paedobaptists sufficiently confute you And do you not know that if we had not plain and positive Scripture for both that we would not practise either For is not 1 Cor. 11.28 compared with 1 Tim. 2.4 5. Gal. 3.28 a sufficient Precept for Womens Receiving And Acts 1.14 with Chap. 2.42 44. substantial evidence for the Practice thereof And as for laying on of hands upon Officers is not 1 Tim. 5.22 a full Precept And Acts 6.6 13.3 14.23 1 Tim. 4.14 as clear Presidents for the same And may we not warrantably say Let there be but as good Scripture-Authority produced for laying on of Hands upon all Baptized Believers before they are permitted to partake of the Lords Supper and it shall suffice But to set up a Practice in God's Worship without a warranty from his Word by some plain positive Rule and Direction the thing pleaded for by you is no less in my Judgment than to give countenance to all the Antichristian Innovations to let go at once the strongest Hold of Protestantism reproach the Wisdom of Christ and slight the Authority of the Holy Scriptures as though we had not a sufficient direction therein in all parts of God's Worship And therefore to all those worthy Sayings to this purpose of those Eminent men mentioned in the Treatise of Bapt. p. 93. I shall add that most remarkable Expression of Dr. Owen which you 'l find in his Communion with God D. Owen p. 171. viz. This then they who hold Communion with Christ are careful of they will admit of nothing practise nothing in the Worship of God private or publick but what they have his warrant for for unless it comes in his Name with Thus saith the Lord Jesus they will not hear an Angel from Heaven they know the Apostles themselves were to teach the Saints only what Christ commanded them Mat. 28.20 By which sound and wholesom Rule well observed we are delivered from all Humane Inventions and Traditions and by which Confirmation Infants-Baptism Lent Easter c. and a hundred more of like import are turned out of doors as accusing Christ of unfaithfulness and the Scripture of insufficiency And to which purpose T. G. himself hath so very well urged lately to Dr. Stillingfleet about Infant-Baptism from Dr. Fulk out of Irenaeus Irenaeus viz. When the Hereticks are reproved out of Scripture they fall to accusing the Scriptures as if all is not well in them and that the Truth cannot be found out of them that know not Tradition And therefore that Tertullian saith Take away these things from the Hereticks which they hold with the Ethnicks that they may stay their Questions upon the Scripture only The Conclusion THus you have had a candid Account of the Rise Growth and Progress of this Rite of Confirmation or Laying on of Hands from the beginning to this day amongst all Perswasions that have owned it with the Authorities upon which it hath been founded and imposed together with a genuine Examination of the Grounds and Reasons each Party have given to justifie the same And may we not upon the whole fairly come to the following Conclusions viz. 1. That there doth not appear to be the least Scripture-Precept or Practice for any such Ordinance of Confirmation or an Imposing of Hands upon all the Baptized before they break Bread or are admitted into Church-Communion 2. That the Instances produced to prove it an Apostolical Tradition are impious Lies and Forgeries 3. That the Authorities by which it hath been heretofore enjoyned were nothing but Antichristian Canons and Decrees 4. That the most eminent Witnesses and Confessors that opposed the Antichristian Vsurpations and Innovations have all along witnessed against and impugned this of Confirmation viz. The Novatians Donatists Waldenses Greek Churches Wickliffians c. All which are worthy the serious Consideration of all Sober and Judicious Christians and are especially recommended to them who having rejected Infants and embraced Believers-Baptism do yet cleave to this Practice with these following Observations viz. 1. That it is most manifest that those Popes Councils and Fathers that have enjoyned and imposed Infants sprinkling for a Sacrament or an Ordinance of Christ have enjoyned this also as such 2. That the Principal Arguments that have been pretended for the one have been urged and pleaded for the other also viz. Apostolical Tradition and pretended Inferences and Consequences from Scripture 3. That the Famous Churches and Confessors that have opposed Infants-sprinkling as Superstitious Popish and Antichristian have upon the same account opposed this also 4. That it doth not appear that any Baptized Church or People did ever in any Age or Countrey own such a Principle or Practice to this day except some in this Nation in these late Times But then it may well be enquired if this be so Novel a thing amongst the Baptists how came those in this Countrey so to receive and practise it as before asserted To which I give the following Account as I have received it under the Hand of one that affirms to have had the perfect knowledge thereof as being an eye and ear-witness of the same and who certifies to this purpose viz. How when and why laying on of hands was practised by the Bapt. in this Nation That about the year 1646 some 27 years since one Mr. Cornwell heretofore a publick Preacher then a Member and Minister of a Baptized Congregation in Kent was a great Asserter of this