sary, for what reason is it to be supposed, that two Apostles should have gone from Jerusalem, to lay hands upon those that had been baptized in Samaria? "It was not necessary," as CYPRIAN* has determined, "that they should be baptized again:" But, to adopt the words of HOOKER, who describes the practice, and speaks the language of the primitive Church, it was necessary "to add to Baptism, im position of hands, with effectual prayer for the "illumination of God's most Holy Spirit, to confirm "and perfect that which the grace of the same Spirit "had already begun in Baptism †." But, excepting where the Office of Baptism was performed by Ministers of inferior degree, and an Apostle not present at the time, Confirmation appears to have immediately followed Baptism. Thus St. Luke further informs us, that when Paul had baptized the Disciples at Ephesus in the name of the Lord Jesus, he laid his hands upon them, and the Holy Ghost came on them ‡. From these testimonies it is evident, that Confirmation, or prayer with the imposition of hands for the collation of the Holy Spirit, was actually practised by the Apostles themselves. It was practised by them both before and after they preached the Gospel to the Gentiles; and in their practice there is something more than mere example. Their example here is, what CYPRIAN styles, Apostolicum * Ep. 73. p. 202. Oxon. Ed. Magisterium, a rule and precedent given by the Apostles for the Church to follow. 66 St. Paul himself makes the laying on of hands a fundamental point of Christian doctrine. Leaving, therefore, the principles of the doctrine of Christ, "let us go on unto perfection; not laying again the "foundation of repentance from dead works, and of "faith towards God, of the doctrine of baptisms, "and of laying on of hands, and of resurrection of "the dead, and of eternal judgment *." Of the six fundamental points, or principles of the doctrine of Christ, according to St. Paul, the laying on of hands is one. But here a question may arise. It may be asked whether by this imposition of hands is meant the rite of Confirmation, as practised by the Apostles? Imposition of hands may signify any and every Christian rite, except the two Sacraments of Baptism and the Supper of the Lord. It signifies first, the Confirmation of Baptism; secondly, the Ordination of Ministers; thirdly, the Absolution of Penitents; fourthly, the Visitation of the Sick; fifthly, the Benediction of any single Person, and sixthly, the Benediction of Persons newly married. It will not be pretended that the last three form any part of the foundation of which Paul is speaking. The question then is, to which of the first three his words refer? Absolution of penitents cannot VOL. II. * Heb. vi. 1, 2. U be be meant for we do not find that the Apostles ever used this ceremony in absolving them, though it was afterward a very common form in the ancient Church. Again, the Apostle is speaking of a foundation, of which Baptism is a principal part; the absolution of Baptism therefore was sufficient for the remission of sins. Neither can Ordination here be meant. The Apostle proposes to leave principles, of which laying on of hands is one, and to go on to perfection, or to higher mysteries, of which Ordination is the chief, and of this he treats afterward. The laying on of hands therefore after Baptism for the conveyance of the Holy Ghost, must be meant by St. Paul; for it is the only probable meaning that the words cap have, and it appears to be the only interpretation that the context will admit. In this passage then St. Paul makes the laying on of hands after Baptism to be an essential initiatory rite: And " this Catechism of St. Paul," as CHRYSOSTOM has observed, " is per"fect *." OPINIONS OF THE EARLY CHRISTIANS RESPECTING CONFIRMATION. The ancient Fathers conceived, that Confirmation added something to the benefit of baptismal regeneration, and that without Confirmation Baptism was imperfect. The persons baptized were therefore, immediately upon coming out of the water, presented * Bishop JEREMY TAYLOR on Confirmation. to to the Bishop to be confirmed *. TERTULLIAN› expressly says, that "as soon as they came up out of "the waters of Baptism, they were anointed with "the consecrated unction: then they received impo"sition of hands, and the Holy Spirit was invoked "and invited by a benediction:" Then he continues, "the most Holy Spirit willingly descends upon "the cleansed and blessed bodies," that is, upon the bodies cleansed by Baptism, and blessed by Confirmation. He elsewhere says, "the body is signed or "sealed, (alluding to the consignation on the fore head) that the soul may be fortified and confirmed; "the body is overshadowed by the laying on of hands, "that the soul may be illuminated by the Holy "Ghost." Should any one object that Baptism is sufficient, he replies, that "it is for them that die "presently after, but not for them that live, and fight against their spiritual enemies; for in Bap"tism we do not receive the Holy Ghost, but being "cleansed by baptismal water, we are prepared for: "the Holy Ghost under the Angel, or Bishop of the "Church." Describing the excellence and happiness of the Church of Rome in his days, TERTUL * Baptism was administered chiefly at two seasons of the year. Dioceses were not extensive, and the people came from a distance to the city where the Bishop resided. JEROM affirms that the custom of the Churches is, that tlie Bishop go abroad,, and lay his hands, and pray for the gift of the Holy Ghost on those, whom Priests and Deacons had baptized in smaller cities at a distance. And this practice CYPRIAN derives immediately from the example of Peter and John. LIAN says, "she believes in one God the Creator of "the universe, and in Jesus Christ, the Son of God, "born of the Virgin Mary, and in the Resurrection "of the flesh: She mingles the Law and the Pro"phets with the Evangelic and Apostolic writings, "and thence imbibes faith: She signs with water in Baptism, invests with the Holy Spirit at Confirmation, feeds with the Eucharist, and exhorts to "martyrdom *.” 66 66 CYPRIAN, it has been already observed, derives the rite of Confirmation from the example of the Apostles. He adds, "Our practice (i. e. at Carthage, of which he was Bishop) is, that they who are bap tized, be presented to the rulers of the Church, "that by our prayer, and laying on of hands, they r may receive the Holy Ghost, and be consummated "with the seal and signature of the Lord +.” A Synod of African Bishops, in which CYPRIAN presided, argue upon this as an incontrovertible point, as a proposition universally granted, that every one who is baptized, should afterward be "anointed, in order to his receiving the grace of "Christ, and becoming by Confirmation the anoint"ed of God." They decree Baptism, Confirmation, and the Eucharist, when administered by heretics, to be null and void. But the same CYPRIAN enjoins, that "where any one has been legitimately baptized, he must not be re-baptized. What is TERT. De Baptism. De Resurrect. et De Præscript. + Ep. 73. + Ep. 70. " wanting |