A Reexamination of the Five Articles Enacted at Perth in 1618, Section 3
OF CONFIRMATION.
OUr act, The act examined.it is true, alledgeth that the Papists have made of the triall of young children their education, and how they are catechised, a sacrament of confirmation, as if no such thing were aimed at but the said triall, yet in respect that by that act the pretended bishop shall cause them to bee presented before him, that hee may blesse them with prayer for the increase of their knowledge and continuance of his heavenly grace with every one of them, and wee know that they dare, and will take upon them the rest of the rites used in the English Church, laying of hands, &c. we reason, as before, against confirmation, as it is used in the English Church. Yet two things I perceave in the act as it standeth. The one is, that the bishop is not …ound to try by himselfe every one that is to be presented before him, but only to try, whither the minister hath beene remisse in catechising, and yet he must upon the report of others blesse them with prayer, for the increase of knowledge, and continuance of grace. Next, that he must blesse who hath not a calling to blesse, that hee must blesse as if hee were the pastour of all the souls within the diocie old and young, which charge that null and pretended assembly could not give him, seeing it hath beene acknowledged before in free assemblies to have no warrant in the word of God, and hath beene suppressed by our Church as a damnable office. Therefore his blessing is but a prophanation with his fingers. But what language is this, to say, that the bishop shall blesse them with prayer, for to blesse is one thing, and to pray another. For prayer seeketh of God good things for us, but to blesse is in Gods name to assure us, that the blessing of God is upon us, and shall accompanie us. But let us come to their paterne.
That which now the Papists make the sacrament of confirmation, The originall of the act of the sacrament of confirmation.was of old a part of the solemnitie of baptisme. After the person was baptized, they laid on hands, that is prayed for increase and continuance of grace to the baptized, as we doe now, but without laying on of hands, because it was a rite indifferent without any use, but to designe the person for whom the prayer was made, and afterward abused to make up another sacrament. Afterward entred a superstitious device, to strike Chrisme, that is, oile of olives tempered with balme, in manner of a crosse upon the forehead of the baptized. This anointing in the forme of a crosse was called signation, or consignation, because of the signe of the crosse made upon the forehead. This unction or consignation, and imposition of hands, became in the mindes of superstitious men so necessarie, that without them they thought they had not gotten their perfite christendome, that the signe of the oily crosse perfited baptisme, and conferred the spirit of God upon the baptized. T…s consignation and imposition of hands at the closure of baptisme was called confirmation, like as the giving of the cup to the communicants, after they have receaved the bread, Cassand. Liturg. p. 218.was called also confirm…tion, as Cassander hath observed, but the … controued onelyonly with the first. The b…shops arrogated to themselves the unction or consignation, and imposition of hands to advance their estate. They doe that part which consummateth baptisme, which maketh a fall and pe…fite Christian. But when it was found, that the bishop could not bee present at every baptisme, the priest was permitted after baptisme to anoint the baptized in the top of the head with holy Chrisme, but he must not crosse the forehead. That must bee reserved to the bishops leasure. Then they were presented to the bishop to be confirmed, and get their perfite Christendome by rit…s, Chemier. tom 4. l. 4. cap. 11. Spalato l 5. c. 5. Hooker. l. 5. p. 353.which were appendicles, and c…remonie of bapt…sme before. Th… English at their rude reformation reserved imposition of hands to the bishop, and gave their priest power to make the signe of the crosse upon the forehead of the baptized, but without chrisme. Howbeit there bee no greater antiquitie for the crossing without it then with it, they call notwithstanding the bishops imposition of hands onelyonly confirmation, and not their priests crossing of the forehead. And yet when the priest crosseth, he saith, Wee receave this childe into the congregation of Christs flock, in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and manfully to fight under his banner against sinne, the world, and the devill, and to continue Christs faithfull souldier, unto his lifes end. Which words agree according to their doctrine better with confirmation▪ For doe they not say, Hooker l. 5. p. 354. Hockwells ser…ron of confirmation.that in baptisme infants … admitted to live in Gods family, but in conf… they are rabled to fight in the armie of God. That in baptisme they beleeve the remission of sinne unto justification, in confirmation they are emboldened to make open professon of this beleefe unto salvation. And this is just the doctrine of the Papists. So they have parted the rits of confirmation, or els they must acknowledge that they have two-confirmations, which is as absurd. But let us come to the last, and that which they call confirmation or laying on of hands.
It is true in their articles set forth, anno 1562. they deny confirmation to be a sacrament, The Forma…ists hold confirmation to be a sacrament. De politera. l. 3. c. 16.and acknowledge that it flowed from a naughtie imitation of the Apostles. But Doctour Rainolds in the conference holden at Hampton court, alledged, that that article was contradicted by the rubrick of confirmation in the booke of Common prayer, as Parker hath well observed. In that rubrik it is said, That confirmation is ministred unto them that are baptized, that by imposition of hands and prayer they may receave strength a…d defence against all tentations to sinne, and the assaults of the world and the devill. Bellarmine maketh imposition of hands and prayer but one sensible signe in confirmation, howbeit the Papists have no right imposition of hands. Master Hutton saith, that imposition of hands is one of the externall meanes by which the holy Ghost is given, Parkerus de politeia l. 3. c. 16. l. 12.and howbeit that prayer hath the chiefe force, yet imposition of hands hath some also, otherwise (saith hee) what needed Peter and John to have travelled to Samaria, they might have prayed in Jerusalem for the holy Ghost to the Samaritans Downame likewise saith, that grace is conferred to the baptized for confirmation by imposition of hands. Defence l. 3. c. 4. l. 6.In the prayer after the laying on of hands wee have these words, Wee make our humble supplication unto the for these children, upon whom after the example of the Apostles wee have laid our hands, to certifie them by this signe of thy favour and gratious goodnesse towards them. Ye see then, they make imposition of hands a certifying signe of Gods favour, and a meane, whereby grace and strength against tentations and assaults is conferred. Is it not then made a sacrament & derogatorie from baptisme and the Lords supper, as if by baptisme we were not certified of Gods favour, and entred not to Gods armie as well as his family. Our Christian valour and courage to resist the devill, and professe the truth, is a fruit of that regeneration and sanctification, which is sealed to us in baptisme. Let him be a athema, who saith, that baptisme is given to the remission of sinnes, and not also to the help of grace, Concilium Melevitan…m. Ordinarie imposition of hands a gesture of prayer.Is not the Lords supper a confirmation of our faith and often cel brated for that end.
Because the example of the Apostles is alledged, wee answer, that imposition of hands mentioned, Act. 8. was extraordinarie. The Apostles by imposition of hands might conferre the gifts of tongues, prophesying, healing, which Philip the Evangelist had not, and therefore Peter and John were sent to Samaria for that end. For they had need of some to prophesie, and to have the Gospell in these times confirmed to them by such wonders. The effects of this imposition of hands were sensible to these that were present. And therefore Simon Magus would have bought with money that gift which the Apostles had. Strength against tentations is a grace invisible, and given onelyonly to the faithfull, whereas the gifts of tongues, prophesying, healing, might have beene given to the unregenerat. The bishop of Spalato saith, De rep. l. 5. c. 5. nun. 33.That the imposition of the Apostles hands was but temporarie, and for a sensible effect, which was to cease, and that it was not a stable and constant sacrament of the Church, nor was it properly sacramentall. The confession of Wittenberg hath the like saying, cap. 11.Of a temporall and personall fact of the Apostles, a generall and perpetuall sacrament cann…t be ordained in the Christian Church without the speciall command of God. And so saith Suarez also in 3. tom. 3. disput. 33. sect. 4. Their laying on of hands then in imitation of this extraordinarie example of the Apostles is apish.
As for that imposition of hands mentioned, Ordinarie imposition of hands 2 …esture of …rayer.Heb. 6. 1. I will let passe the different interpretation of Divines, who thinke, some that it was that extraordinary, whereof wee have made last mention, others that it is that which was used in ordination of ministers. I will give; that it was an ordinarie laying on of hands upon the faithfull. But as it is joyned with baptisme in that place, so it seemeth to be that imposition of hands, which was used in the end of baptisme, when the minister prayed for persons baptized, that the Lord would increase and continue his graces with them. The Apostle there opponeth the doctrine of the beginning, that is the catatheticall doctrine of repentance from dead workes, faith, resurrection from the dead, and eternall judgement, to the doctrine of perfection. The converted Jewes and Gentiles behooved to be catechised in these grounds sufficiently, and tried before they could be baptized, and have hands laid upon them. These were called Catechument, till the time of their baptisme. Others apply it to the children of the faithfull, and thinke that when they come to age, and were fit for the communion, they were after triall in the grounds of religion admitted with imposition of hands into the societie of communicants, in ecclesiam adultorum, as Paraeus calleth them. But wee finde that imposition of hands was used after, as a ceremonie in the end of baptisme, even in the baptizing of infants; Yet this laying on of hands upon the baptized, was, as Augustine saith, gestus orantis, the behaviour of him that prayed for, or blessed any particular person, a gesture used both under the old and new testament. As ye may see, when Jacob blessed the sonnes of Joseph, Genes. 48. when Moses laid hands upon Josua, Num. 27, Such as had power, laid hands on these that were to bee admitted to an office in the Church, Acts 6. 1 Tim. 4. The teachers and prophets at Antioch upon Paul and Barnabus, when they were separated for the worke to which the Lord called them, Act. 13. Yea, the elders who were admitted to be Counsellers in the great Synedrion, and the Rabbins who were promoved to their degree of Doctourship were admitted and promoved with imposition of hands. So it was used in actions both civill and religious, and in religious it served to be an indicant signe of the particular person whom they were to pray for, or blesse. For when they were to blesse or pray for moe, they lifted up their hands, Levit. 9. 22. Luke 24. 10. See also Drusius. If it was only the gesture of him that prayed according to the forme of the Jewes, In pen…ate uc Fin. p. 370.and did neither signifie nor seal the grace which was prayed for, it could not bee a sacrament. De confirm. cap. 7.Bellarmine acknowledgeth, that the imposition of hands at the receaving of penitents, which was called Impositio manuum reconciliatoria, was not a consecration imprinting a character, but a ceremonie furthering prayer, or a prayer upon the person. If it was no more at there-entrie, it was nothing els in the entrie.
Seeing imposition of hands was but the gesture of him that prayed, Imposition of hands used as a sacrament.it might have beene either used or omitted, which our Doctour, pag. 98. confesseth. And should be omitted, say we, seeing it hath beene so abused, as to make it a sacrament without precept or institution, and without a promise. Farther, seeing it is but a gesture of prayer, … 2 de baptism. c. 16.it may be re-iterat if it were in use. Manus autem impositio, non sicut baptismus, repeti non potest, quid enim est aliud quàm oratio super hominem, saith Augustine. In the Catechisme before confirmation it is said, That there are but two sacraments generally necessarie to salvation. What then? Estius in l. 4. dist 7.So will the Papists confesse, that confirmation is not necessarie to salvation, otherwise, they would minister it to the baptized at the point of death. The English booke ordaineth, that the childe shall be brought to the bishop by one that shall be his god-father, or that every childe may have a witnesse of his confirmation. This the Papists observe in their confirmation. Thus also is a token, that of old, that which is now called Confirmation, was but an appendicle or closure of baptisme, from which being afterward separated, it must not want the god-fathers it had, when it was the appendicle of baptisme. In the prayer before the laying on of hands, they pray that the childe may be strengthened with the holy Ghost the Comforter. The Papists say, the Comforter promised by Christ, was bestowed in the sacrament of confirmation. The Papists say, that in confirmation they receave the sevenfold grace of the holy spirit, wisedome, counsell, strength, knowledge, understansting, godlinesse, feare. They crave the like in the prayer before the laying on of hands.
But what suppose confirm … sacrament, The bishop not the proper minister of confirmation.may not every pastour minister it. It appertaineth to the captaine, say they to take up the roll of the souldiers, and furnish them with armour, the shephard should marke his owne heep, &c. As if every minister were not a captaine in the Lords armie, and a sheep-hard feeding the flock concreded unto him. In lib. 4. dist. 7. num. 17.Bonaventure confesseth such similies force not, but institution only maketh necessitie. Our first reason then against them is the want of institution, or exemple in scripture, that bishops had this charge, and not presbyters. We now suppone only, not grant, that there were such office bearers in the Church. Peter and John were sent to Samaria, not only to lay on hands, but to advance the worke begunnely Philip. Durandus saith, it is not clear, whither they laid on … as bishops, In lib. 4. dist. …. Quaest▪ Quaest. 101.or as presbyters. Augustine, … is the authour of that booke, entituled, Quest veteris & novi testamenti▪ saith, they did it as priests. But the truth is, they did it neither as bishops, or priests, and therefore neither the one nor the other succeeded unto them in it. For it was extraordinarie, and extraordinarie effects followed it. The second reason, bishops and presbyters, as themselves confesse, are equall in the power of order. If the power be equall, who can hinder them to put it in execution. Hath Christ given them a power which they may not exercise. In 3. tom. 3. disp. 36. sect. 1. Synt. part. 1. disp. 25.Suarez the Jesuit saith, If presbyters have sufficient power by vertue of their ordination to minister this sacrament, it were no reason that they should be wholy hindered. What God hath instituted, the Church cannot inhibit, De rep. l. 5. c. 12. num. 23.saith Tilenus. If presbyters had not had that power by vertue of their ordination, neither Pope nor bishop might give them commisſion or licence to doe it, Amach. l. 3. … quaestionum lib. 11.saith Spalato. But so it is, that by dispensation of licence from the Pope, the Papists grant, they may. Our third reason, presbyters may impose hands in ordination of ministers, therefore they …ay also in confirmation. Dist 45. c. 6.So reasoneth Armachanus. Our fourth reason, they may celebrate and minister the Lords supper, therfore they may doe this also. So reasoneth the authour of that epistle, ad Rusticum Narbonensem. Our opposits are forced to confesse, that this is not proper to bishops by vertue of their office, but reserved to them for the dignitie of it. Adversus Luciferianos.Hierome saith, that this was reserved to them not by necessitie of any law, but for the honour of their priesthood. Yet not in all places, but multis in locis. The authour of that epistle to Rusticus saith, it was the custome in the orient, in Illyricum, in Italie, in Africa, and in all places in the Apostles time, Decretal. l. 1. …that presbyters did confirme. In the decretals it is said, that simple priests at Constantinople according to the custome did minister the sacrament of confirmation. Turrianus reporteth, that the Grecians reprove the Latines, because they inhibit the priests to annoint the foreheads with chrisme, as yee may see in Suarez. The bishop of Spalato complaineth, De rep. l. 5. c. 12. n. 24.that bishops are so rigid, that they will not permit the parish priests to confirme, the rather because they come seldome to visite their parishes, and thinketh, howbeit they refuse, the priests may, as for himselfe he might have suffered the priests in his diocie confirme, Suarez in 3. to n. 3. disp. 36. sect. 1▪but he gave them not that libertie, because he saw no necessitie of such a ceremonie, and that it was not worthie the name of a sacrament. If there were any moment in it, should the bishops honour, or lordly bishoping bee-preferred to the utilitie of it for the people. Hierome saith, Adversus Luciferianos;If the holy Ghost should come downe only at the prayer of the bishop, these were to bee lamented, who in prisons or castels, or farre places being baptized by priests and deacons, die before the bishop visit them. If it were a matter of moment, Institut. l. 4; c. 19. sect. 9.saith Master Calvin, wherefore doe bishops suffer so many halfe Christians in their diocies. They betray by a tacite confession, that it is not a matter of such moment, Beda in ps; 26.as they pretend. Beda is plaine, that confirmation, as also many other things was not permitted to priests, Notae … disp… …aboritrr. p. 28.for the arrog…ncie of bishops. …althasav Lydius saith, It was untolerable superstit on that the priest might anoint the breast and the shoulder, but it behoved all to abstaine from the forehead, except only the bishop. Seeing this subject is already treated upon at large in another worke, and both the sacrament it selfe, and the bishop who callengeth it as proper to himselfe are bastards, I will in fast longer upon this point.
In their book of comm… prayer it is required, that these who are to bee confirmed bee able to answer the qu…stions of a little catecat…me, The pretēce of catechising young children.that with their own mouth and consent they may …atifie and confirm openly before the church, what the godfathers and godmothers promise in their name, and promise to endeavour to observe and keep such things, as by their own confession they have assented unto. Is not this plain mocking of God, to require publick profession before the Church of children, who cannot give a serious confession of their faith, howbeit they can utter some few words of a short catechisme like parrets. They require that they bee of a perfect age, but that is not observed, or else by perfite age they meane onelyonly years of discretion, as they call them in the same place, that is, when they come to the use of reason, that they can discern somewhat betweene good and evill: or as Hackwell interpreteth, when reason beginneth to break up. Is this a fit time for publick profession of their faith, or to make them capable and fit for the Communion, whereof notwithstanding they do not partake many years after. Eucerus in his censure, Di polit. l. 3. c. 16. sect. 11.censureth sharply this pretext of catechising. M. Parker telleth us, that for all this, they confirm them sometime in their own houses, and not openly, sometime in a Church distant many miles from the Church whereof they are members, sometimes in the same church, but without their advise or consent. It is not then either publick profession of their faith, or fitnesse for the Communion, that they are so carefull of, not their understanding of the quuestions of a short catechisme, but to shew their grandour, and what preheminence they have over other mens flocks, in making of half whole, and perfite Christians. Parents must bring their children many miles to them, to bee confirmed or bishopped, as if the holy Ghost could breath no where but upon their fingers. … with the words of Tindall.
After that bishops had left off preaching, Obedience pag. …52.then falned they this dumb ceremonie of confirmation, to have somewhat at the least wherby they might raigne over their diocie. They reserved also to themselves the christing of bels, and conjuring or hallowing of Churches and Church-yards, of altars and superaltars, hallowing of chalices, and whatsoever is of honour and profite: which confirmations, and other conjurations also they have now comitted to their suffragians, because they themselves have no leasure to minister such things for their lusts and pleasures, and aboundance of all things, and for the cumbrance that they have in the Kings matters and bu…n…sse of the realme. One keepeth the privie seale, another the great seale, the third is a confessour, that is a privi… traitour, and a s…cret Judas. He is president of the prin…e his counsell, he is an ambassadour, another is of the privie counsell. Woe is unto the Realmes where they are of the counsell. As profitable are they verily unto the Realmes with their counsell, as the woulfes unto the sheep, or the foxes unto the geese.