make up a bastard Sacrament the Sacrament of confirmation which we haue 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 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 haue the cheefe force yet Imposition of hands hath some also otherwise saith hee What needed Peter and Iohn to haue travelled to Samaria they might haue 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 woâ—ld and the deuill In baptisme the grace receaved is for the fâ—rgiuâ—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 Sanctifiâ—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 of grace Hooker sayeth that in baptisme infants are admitted to liue in Gods family but in coÌ„firmation they are inabled to fight in the army of God and bring forth the fruits of the holy Ghost Doctâ—r Hackwel saith that as in baptism they beleue remission of sins vnto justificatioÌ„ so in confirmation they are imboldned to make open profession of this beleefe vnto 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 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 the baptized was anoynted as one that was to enter into a â—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 onely a gesture of prayer for strength then it might and ought to be reiterate according to Augustine saying Manus auteÌ„ impositio non sicut baptismus repeti non potest quid enim est aliud nisi oratio super hominem For we haue 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 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 euen to infants when the litle ones were confirmed they had godfathers godmothers as they haue yet in papisticall Kirkes Aug. saith Quando imposumus manus ist is infantibus altendit unusquisque 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 onely 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 vpon 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 haue god-fathers and god-mothers in confirmation also well as our neighbours When the neoterick writers speak of confirming the catechised by the
yeare of their age for the second at the twelfth for the third at the fourteenth excluding and abhorring private baptisme private communion kneeling in the act of receiving the Supper holy dayes or feasts of Christmas Passion Resurrection Ascension and sending down of the Holy Ghost were brought in at the reformation of religion and enioyed ever since in manner and forme as followes After due tryall and advisement taken of the heads in generall and particular aboue written the whole Church was of one heart and iudgement concerning the same and every man was permitted to heare reasoning and such as would were permitted to reason every man professed himselfe to be perswaded in his own minde The particulars to be embraced and followed and the corruptions to be avoyded were by Ecclesiasticall authority in free full and lawfull generall Assemblies publicke confessions and solemne protestations aduisedly established The estates of Parliament agreeing in iudgement with the Kirk concerning the said matters by their acts ratified and approved the Kirk constitutions and appoynted civill penalties against the transgressors of the same with prouision of order whereby they might be called convicted and punished The sayd unity of iudgement authorized by the constitutions of the Kirk and lawes of the Countrey and the whole particulars established by these bands having been tried by practise and otherwayes haue proved expedient profitable and necessary by the space of fiftie nine yeares and now iustly haue acquired the force of good and commendable custome For our furder confirmation of the sayd religion doctrine and discipline in generall and in the particulars before named all and every one of all estates of this Realme haue solemnly sworn that they shall continue in the obedience of the doctrine and discipline of this Church and shall defend the same according to their vocation and power Notwithstanding of these fiue obligations viz. unity of judgment and opinion Ecclesiastical authoritie reiterated confirmed by many famous Assemblies Many civill lawes Nine and fifty yeares practise and custome universally commended and the sayd solemne oath divers times repeated the pretended assembly holden last at Perth received certain formes formerly excluded and abhorred Queritur if one or moe Preachers or Professours in the sayd Kirk standing to the Kirkes former iudgement and able to defend the same by good reason at least seeing no warrant in the contrary may dispense with the sayd oath or follow the plurality of preachers professors dispensing with the same in the assembly And what power may compell the alteration of iudgement or loose the sayd oath in any case aforesayd Leaving the full answer to the wise and well reformed Christian walking before God and looking for a crown upon the glorious day of our Lord. For present reformation we shall consider the sayd oath first in the persons takers of the same 2. The matter whereto they sweare 3. The forme and manner whereby they are bound 4. The force and effect of that forme for making sure mens particular deeds The persons takers of the oath are all baptised Christians of perfect age able to examine themselues and so to eate of the Lords Supper honoured with callings and all professours of Christian fellowship of Christ the searcher of hearts and of life and iudgement eternall free of madnesse and of all restraint of superiour power in this case understanding periury and the paines thereof at their owne liberty and free of all coaction as at length may be seene in the confessions of faith registred in the Acts of Parliament printed in the booke of Discipline before the Psalmes in meeter the confession of faith subscribed by the Kings Maiesty and his houshold published by open proclamation and yet standing in print And in the covenant celebrated by the generall and provincial Assemblies and by the Presbyteries and particular congregations but more summarily in the heads underwritten acknowledged and confessed by themselues WE all and every one of us after long and due examination of our consciences in matters of true and false religion are now throughly resolved in the truth by the word and Spirit of God Wee beleeve with our hearts confesse with our mouthes subscribe with our hands and constantlie affirme before God and the world that the faith and religion received beleeved and defended by the Kirke of Scotland the Kings Majestie and three Estates of this realme particularly expressed in the confession of our faith established and publickly confirmed by sundry acts of parliament and now of long time hath been openly professed by the Kings Majestie and whole body of this Realme is only the true Christian faith and religion pleasing God and bringing salvation to man To this confession and forme of religion wee willingly agree in our consciences in all points as unto Gods undoubted trueth and verity Wee willing to take away all suspition of hypocrisy and double dealing with God and his Kirke protest and call the searcher of hearts for witnesse that our minds and hearts doe fully agree with this our confession oath and subscription Wee protest that we are not moved with any worldly respect but are persuaded only in our conscience through the knowledg and loue of Gods true religion printed in our hearts by the holy Spirit as wee shall answer to him in the day when the secrets of all hearts shal be disclosed c. Before and at the tyme of their solemne protestations it was well knowen to all the promisers Swearers Subscribers that 1. At Edinburgh the 18. day of Octob. 1581. And from the reformation to that year it was resolued and by common consent concluded that in tyme cōming no sacrament be ministred in priuate houses but solmnely according to the good order hitherto obserued 2. At Edinburgh in Ianu. 1560. it was declared by this Kirk that Christ sat with his disciples at a table whē he instituted the supper and that sitting at table was the most convenient gesture to this holy action 3. That the Popes fiue bastard sacraments whereof Confirmation is one with all rites ceremonies and false doctrines added to the ministration of the sacraments were abhored And that examination of children aftet the maner agreed vpon in the Kirk was sufficient to unite baptized infants with the Kirk in the participation of the Lords Supper 4. That at Edinburgh in Ianuar. 1560. the Kirk judged vtterlie to be abolished from this Realm keeping of holy dayes such as the feast of Christmas c. Imposed vpon the consciences of men without warrant of Gods word and many other things of the like nature condemned by preaching and corrected by publick censures of the Kirk Hence it is euident that no exception can be taken against the persons promising swearing and subscribing for despensing with the said oath The matter whereunto they bind themselues by oath is the religion doctrine and discipline receiued beleeued and defended by the Kirk of Scotland In respect of this matter the oath is partlie assertorie
part of service acceptable to God because it is performed on that day is to obserue a day and in this maner doe we obserue anniversary dayes The same consideration may be applyed to an anniversary houre 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 haue 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 onely upon the faithfull whereas the former gifts called gratiae gratis datae by the Schoolemen might haue been bestowed upon persons unsanctified this place maketh 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 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 onely 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 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 hands And this was done before the 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 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 onely 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 haue 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