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
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
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
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
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