Hobbes - Leviathan.pdf

the Apostles have been ordained to the like ministry. For proof
therefore that Christian kings have power to baptize and to
consecrate, I am to render a reason both why they use not to do it,
and how, without the ordinary ceremony of imposition of hands, they
are made capable of doing it when they will.
There is no doubt but any king, in case he were skilful in the
sciences, might by the same right of his office read lectures of
them himself by which he authorizeth others to read them in the
universities. Nevertheless, because the care of the sum of the
business of the Commonwealth taketh up his whole time, it were not
convenient for him to apply himself in person to that particular. A
king may also, if he please, sit in judgement to hear and determine
all manner of causes, as well as give others authority to do it in his
name; but that the charge that lieth upon him of command and
government constrain him to be continually at the helm, and to
commit the ministerial offices to others under him. In the like manner
our Saviour, who surely had power to baptize, baptized none himself,
but sent his Apostles and Disciples to baptize.* So also St. Paul,
by the necessity of preaching in diverse and far distant places,
baptized few: amongst all the Corinthians he baptized only Crispus,
Gaius, and Stephanas;*(2) and the reason was because his principal
charge was to preach.*(3) Whereby it is manifest that the greater
charge, such as is the government of the Church, is a dispensation for
the less. The reason therefore why Christian kings use not to
baptize is evident, and the same for which at this day there are few
baptized by bishops, and by the Pope fewer.
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* John, 4. 2
*(2) I Corinthians, 1. 14, 16
*(3) Ibid., 1. 17
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And as concerning imposition of hands, whether it be needful for the
authorizing of a king to baptize and consecrate, we may consider thus.
Imposition of hands was a most ancient public ceremony amongst the
Jews, by which was designed, and made certain, the person or other
thing intended in a man's prayer, blessing, sacrifice, consecration,
condemnation, or other speech. So Jacob, in blessing the children of
Joseph, "Laid his right hand on Ephraim the younger, and his left hand
on Manasseh the firstborn";* and this he did wittingly (though they
were so presented to him by Joseph as he was forced in doing it to
stretch out his arms across) to design to whom he whom he intended the
greater blessing. So also in the sacrificing of the burnt offering,
Aaron is commanded "to lay his hands on the head of the
bullock";*(2) and "to lay his hand on the head of the ram."*(3) The
same is also said again, Leviticus, 1. 4, and 8. 14. Likewise Moses
when he ordained Joshua to be captain of the Israelites, that is,
consecrated him to God's service, "laid his hands upon him, and gave
him his charge,"*(4) designing and rendering certain who it was they
were to obey in war. And in the consecration of the Levites God
commanded that "the children of Israel should put their hands the
Levites."*(5) And in the condemnation of him that had blasphemed the
Lord, God commanded that "all that heard him should lay their hands on
his head, and that all the congregation should stone him."*(6) And why
should they only that heard him lay their hands upon him, and not
rather a priest, Levite, or other minister of justice, but that none
else were able to design and demonstrate to the eyes of the
congregation who it was that had blasphemed and ought to die And to