Perth Assembly, Part 5 · Subpart 3
Of Confirmation.
Imposition of hands, was a ceremony used in personall prayers and blessings before the Law, under the Law, and under the Gospell, Iacob imposed hands on the sonnes of Ioseph when he blessed them Gen. 48. Moses layd his hand upon Ioshua his successor; Numb. 27. The elders that were admitted to be Councellours in the great Synedrion, were admitted with imposition of hands. The Rabbins were promoved to their high degree of doctorship, by imposition of hands. In the new testament we read, that Christ layed on hands on the children whom he blessed; Math. 19.13. The Apostles gaue the gifts of tongues, Prophesying, and working of miracles, by imposition of hands: Act. 8. the faithfull indued with the gift of healing, and casting out devils, layed on hands on the persons cured. Mark. 14. office-bearers in the Kirk were receaved with imposition of hands. Act. 6. 1. Tim. 4. Paul and Barnabas when they were sent forth in a special embassage, were commended to the grace of God by imposition of hands: Act. 13. when the Chatechumenists wer throughly catechised, they were admitted to the society of the communicants by imposition of hands, Heb. 6.
Imposition of hands used in so divers actions, civile and religious, was no Sacrament, for who will admit, that the inauguration of Magistrates and Doctors, or admission of rulers to be Counsellers, is a sacrament? it was only a simple rite, and signe of limitation or restraint, specifying, or setting forth, the party, on whom wee desire God to powre his blessing: that is, it was only an indicant and demonstratiue signe of the person on whom the blessing was powred, and not a significant or declaratiue signe of the blessing or grace it selfe bestowed. A signification may indeed be devised, as some divise this analogie betwixt it and the thing signified; that the imposition of the hand, doth in some sort resemble the hand of God streatched forth for the protecting, assisting, and safe keeping, of the party: and so it may be signum factum, a signe, made and accommodate to signifie such a thing: but it is not signum destinatum, a signe instituted by God to signifie such a thing, for we hauehave no warrant for such a signification in all the Scripture.
The imposition of hands mentioned. Act. 8. was not ordinary, but extraordinary and temporary. The Apostles gaue the extraordinary giftes, of tongues, prophecy, and such like, for they were seene of them that stood by, and served for a general confirmation of the truth of their doctrine. The gift of sanctification and strength against all temptations of sin, and assaults of the Devill, is a grace invisible, serving for the confirmation of every Christian in particular, and bestowed onelyonly upon the faithfull; whereas the former gifts called gratiae gratis datae by the Schoolemen, might hauehave been bestowed upon persons unsanctified, this place maketh aCap. 11.nothing for confirmation. The confession of Wirtemberge hath these words, Of a temporall and personall fact of the Apostles, a generall and perpetuall sacrament cannot be ordained in the Kirk without a special command of God. By the Spirit then bestowed, is meant, not the sanctifying Spirit, but the extraordinary gifts of the spirit: for no doubt the Spirit was given when Philip preached and baptized, except we will beleeue that the Eunuch was baptized by Philip without the spirit.bHieron …dvers. Lu…iser. Nisi fortè Eunuchus à Philippo Diacono sine Spiritu sancto baptizatus fuisse credendus est. Peter and Iohn bestowed the spirit in another manner, to wit, in an extraordinary manner: These extraordinary gifts of the Spirit are called simply the Spirit, not onelyonly in this place, but also Act. 19. and Iohn 7. The Spirit was not, because Christ was not as yet glorified.
The Imposition of hands mentioned Heb. 6.2. is exponed by Theophilactus to be that wonderfull imposition of hands by the which they received the Spirit to prophesie and worke miracles. Others expone it to bee the imposition of hands ordinatory, or consecratory of Ministers in their office. A third sort take it for an ordinary and common rite, whereby the catechised were initiate, and entred into the society of the communicants. Let this third interpretation be admitted as the greatest ground of confirmation, it will not serue their turn. The Apostle opponeth the doctrine of the beginning, that is, the catecheticall doctrine of repentance from dead workes, faith, and resurrection of the dead, and eternall iudgement, to the doctrine of perfection. The Catechumenists were either Infidels of perfect age, converted to the faith, or else the children of Christians come to perfect age. The first sort were tried of their sufficient knowledge in the Catecheticall doctrine, before they were baptized and admitted to the communion. The second sort were tried before they were admitted amongst the number of communicants. They were before in Ecclesia foederatorum, in the Kirk of the covenant: they entred in Ecclesiam adultorum into the society of the elder sort, after triall of their sufficient knowledge, by a recommendation of the Kirk; the ceremony whereof was imposition of hands. cBeza antithesis papismi & christianisin… c. 70. Zanchius & Pareus i… He… 6.The ancient Kirke received penitents within the bosome of the Kirke by imposition of hands: and it was called Impositio manuum reconciliatoria. Siclike Heretickes and Schismatickes were received with imposition of dConcil Arelat. c. 8.hands. And this was done before the eConail. Laod. c. 7.communion: whereby we may see that imposition of hands was nothing else but a gesture of personall prayer, and blessing, whereby they entred or re-entred into the society of the communicants. Bellarmine fDe confirmat. c. 7.acknowledgeth that the imposition of hands reconciliatory, was not a consecration imprinting a character; but a ceremony furthering prayer, or a prayer upon the person. As it was nothing else but a gesture of prayer in the re-entry, so was it onelyonly a gesture of prayer in the entry. The reformed Kirkes obserue the same order in admitting to the Lords table, either the children of Christians, or strangers from other parts: they admit them not but with prayers, and after due examination of their knowledge, and personall profession of the known truth. The Kirk of Scotland at the first reformation ordained, that children should be examined for the first time, at the ninth year of their age; for the second, at the twelft; for the third at the fourteenth: & since hath practised continual examination in the Catecheticall doctrine, with prayers reiterate, for their growth in knowledge and Sanctification; and without sufficient tryall they were not admitted to the Lords table. And this was thought sufficient, to unite the baptized with the society of the communicants. The gesture of imposition of hands other reformed Kirks, and ours also, hauehave omitted: because it was a rite indifferent: for it was but an indicant signe of the person admitted: and because it hath been, and is still abused to make up a bastard Sacrament; the Sacrament of confirmation, which we hauehave condemned, not only in the confession of faith, but also in the confession of Helvetia approved in the generall Assembly holden at Edinburgh Anno 1566. And thirdly, because this gesture of personall prayer is omitted in other cases, as reconciling of Penitents, Schismatiks, and Converts, even where Confirmation is used, that the world may see, it is not used by them in confirmation as a gesture of personall prayer and blessing, but to a further intent.
Imposition of hands was not called Confirmation vntill it was turned into a sacrament. This name of Confirmation was giuen of old, not only to the action of anoynting the forehead of the baptized with chrisme in the forme of a crosse: but also, to the giving of the cup to the communicants.gCassandri liturgica pag. 228.. But at this day it is vsed only in the first sense. and howbeit the oylie crosse be remoued, yet the corruptions which came in with it, remaine still with the imposition of hands, the only sensible matter, that is, the essence of this Sacrament in the opininion of many Schoolemen.
It is said, that hy imposition of hands and praier, the baptized receaue strength and defence against all temptations to sinne, and the assaults of the world and the devill, in confirmation. And againe, that it is a signe to certifie the confirmed of Gods favour and gratious goodnes toward them is it not then a seale, let be a signe indicant, or a simple gesture of praer; Bellarmine maketh Imposition of hands and prayer, but one sensible signe in the Sacrament of confirmation, doeth not Mr. Hutton say likewise, that Imposition of hands is one of the external means by the which the H. Ghost is giuen? and howbeit that prayer hauehave the cheefe force, yet Imposition of hands hath some also, otherwise, saith hee, What needed Peter and Iohn to hauehave travelled to Samaria? they might hauehave prayed in Ierusalem for the holy Ghost to the Samaritans.
The grace receaued in confirmation, is called strength, and defence against all temptations to sin, and the assaults of the wo…ld and the deuill. In baptisme the grace receaved is for the f…rgiu…nes of sinnes. Doe not the papists distinguish after the same maner betwixt baptisme and confirmation that the holy ghost is giuen in baptisme, to remission of sinnes, life and Sanctifi…ations and in confirmation for force, strength, and corroboration to fight against all our spirituall enemies, and to stand constantly in confession of our faith even to death, in times of persecution, either of the heathen or of hereticks, with great increase hRhemists act. 8.17.of grace. Hooker sayeth, iEcelesiast. polici…. l. 5. pag. 354.that in baptisme infants are admitted to liue in Gods family, but in cōfirmation they are inabled to fight in the army of God, and bring forth the fruits of the holy Ghost. Doct…r Hackwel kSerm. of confirmation.saith that as in baptism they beleue remission of sins vntounto justificatiō, so in confirmation, they are imboldned to make open profession of this beleefe vntounto salvation doth not his opposition between baptisme and confirmation jumpe just with the opposition made by the Papists who make the principall grace of confirmation, strengh to professe the faith in time of persecution? The Papists say, the comforter promised by Christ to his Kirk, was bestowed in the Sacrament of confirmation. Is not the like said in the prayer before Confirmation; The papists say, that in confirmation they receiue the seuen fold grace of the holy spirit: wisedom, counsell, strength, knowledge, vnderstanding, godlines, feare: is not the like said in the praier before the laying on of hands; D. Hackwell lSerm. of confirmation.sayeth that which the grace of the spirit hath alreadie begun in baptisme, is confirmed and perfited in confirmation. Is not this iust the popish opinion, that he is not a perfite Christian who is not confirmed? That Novatus because he was not confirmed, had not all his Christendom: that the vnuction of confirmation is the perfitting vnction. and are not all these oppositions derogations from baptisme and the Lords Supper; Christian valour and courage to resist the divill, and to professe the trueth, is it not a part of that life, and Sanctification giuen in baptisme; are not the giftes of the holy spirit given after baptisme, as a continuall performance of the promise of Gods assistance sealed vp in baptisme; In baptisme we put on Christ and all his benifits, we enter into Gods armie as well as into his familie, abrenuncing the world and the devill. Concilium Mileuitanum. m sayeth. Qui dicit baptismum in remissionem peccatorum dari tantum, non etiam in adjutorium gratiae anathema sit. Let him be anathema, who sayth that baptisme is giuen to the remission of sinnes and not to the help of future grace. Chrisostome saieth, nHomil. …. in Coloss.the baptized was anoynted as one that was to enter into a …ace. Is not the Lords Supper the true Sacrament of confirmation of our faith, as well as confirmation of Charity;
If imposition of hands were onelyonly a gesture of prayer, for strength, then it might and ought to be reiterate according to Augustine saying, oLib. 3. de bapt. cap. 16Manus autē impositio non sicut baptismus repeti non potest quid enim est aliud nisi oratio super hominem. For we hauehave often need to be strengthned. The Papists say, that impositions of hands in confirmation, is an effectuall signe of grace, imprinting an indeleble charactar, and therefore it may not be reiterate, neither do they reiterate it.
In the catechisme before confirmation, it is said, that there are two only Sacraments generally necessary to salvation. Is there other Sacraments beside howbeit not necessary; Estius pIn lib. 4. dist. 7.sayeth, that the custome of the universall Kirk, doth proue sufficiently that confirmation is not necessary to saluation; otherwise the godly and carefull mother the Kirk, would not neglect to see this sacrament Ministred to the baptized at the point of death.
The Sacrament of confirmation was given of old immediatly after baptisme to all of whatsoeuer condition, or estate,qSwarez. tom. 3. disput. 35. sect. 1. euen to infants, & when the litle ones were confirmed they had godfathers & godmothers, as they hauehave yet in papisticall Kirkes. Aug. rTract. 6. in 1. canonicam Iohannis.saith, Quando imposumus manus ist is infantibus altendit unusquis que vestrum utrum linguis loquerentur. When we layd hands on their infants ye waited whether they would speak with tongues. The Papists themselues will not imitate this toy of antiquity and yet they are little better in deferring confirmation onelyonly to the seventh yeare of their age. Our late act. made at the last pretended assembly, ordeineth children of eight years of age to be catechised, and presented to the Bishop to lay hands vponupon them. We must be like our neighbours, whether there be reason or no. Is it time to enter the Societie of the communicants and doctrine of perfection, as soone as they can rehearse like parrots, a little catechisme? we must hauehave god-fathers and god-mothers in confirmation, also well as our neighbours.
When the neoterick writers speak of confirming the catechised by the rite of Imposition of hands, they take imposition of hands for a signe, of the Kirk confirming them in their possession by her approbation, and not for a signe and seale of the spirite confirming and strengthening.