(I) Confirmation illustrates how loosely worded is the Article.  It is certainly not a ‘state of life’, nor can it be said to have developed from ‘the corrupt following of the Apostles’.  It is evident that the ‘Laying on of Hands’ was practised by the Apostles as the means of conferring spiritual gifts.^[1]  Our Lord also practised Laying on of Hands as a means of healing the sick^[2] and blessing.^[3]  Much has been written in recent years on this subject, and ‘the imposition of hands in Acts and Hebrews calls for further study’.^[4]  Recent attempts to explain away the traditional interpretation of Acts 8:4-l9; 19:l‑7; and Heb. 6:1 f., which sees in these passages the apostolic precedents for confirmation are not entirely convincing, and ‘the alternative interpretations advanced by modern writers leave many anomalies and questions unanswered.’^[5]  The vagueness of the Article on this subject may be contrasted with Jeremy Taylor’s comment on Heb. 6:1 f. – ‘Here are six fundamental points of St. Paul’s catechism, which he laid as the foundations or the beginning of the institution of the Christian Church; and amongst these imposition of hands is reckoned as part of the foundation, and therefore they who deny it dig up foundations.’  After showing that the passage refers to confirmation, he concludes by saying ‘He calls it “the doctrine of baptisms and laying on of hands” . . . hence it appears to be of Divine institution.  For if it were not, St. Paul had been guilty of that which our blessed Saviour reproves in the Scribes and Pharisees, and should have “taught for doctrines the commandments of men.”  Which, because it cannot be supposed, it must follow that this doctrine of confirmation or imposition of hands is apostolical and Divine.’^[6]  This argument is worthy of note, even though the status of Confirmation is still a matter of debate.

(2) Penance.  In the Primitive Church, baptized members who committed grievous sins were required to make public confession before the Church,^[7] and were not given absolution until the penalty assigned had been fulfilled.^[8]  Such confession followed by absolution is known as Penance, but it lacks a visible sign or ceremony ordained of God, and cannot therefore be classed as a Sacrament of the Gospel, as defined in the Article.

(3) Orders, the rite by which men are admitted to the Ministry, has an outward sign – the laying on of hands, and an inward grace – the gift of the Spirit.^[9]  But we have no explicit evidence that the visible sign was instituted by our Lord.

(4) Matrimony is a state of life allowed (i.e., approved) in the Scriptures,^[10] but it also lacks a visible sign ordained by Christ.

(5) Extreme Unction is a rite that has developed out of ‘the corrupt following of the Apostles.’  They anointed with oil for healing and forgiveness of sins,^[11] and this rite is still observed in the Eastern Church.