and the accident without the subject This is impossible and therefore it remains that still there abides in the Church this power that by Imposition of the Hands of sit persons the Holy Ghost is ministred But this will be further cleared in the next Section SECT III. The Holy Rite of Imposition of Hands for the giving the Holy Spirit or Confirmation was actually continued and practised by all the succeeding Ages of the purest and Primitive Church NExt to the plain words of Scripture the traditive interpretation and practise of the Church of God is the best Argument in the World for Rituals and Mystical ministrations for the tradition is universal and all the way acknowledged to be derived from Scripture And although in Rituals the tradition it self if it be universal and primitive as this is were alone sufficient and is so esteemed in the Baptism of Infants in the Priests consecrating the Holy Eucharist in publick Liturgies in Absolution of Penitents the Lords Day Communicating of Women and the like yet this Rite of Confirmation being all that and evidently derived from the practise Apostolical and so often recorded in the New Testament both in the Ritual and Mysterious part both in the Ceremony and Spiritual effect is a point of as great certainty as it is of usefulness and holy designation Theophilus Antiochenus lived not long after the death of S. John and he derives the name of Christian which was first given to the Disciples in his City from this Chrisme or spiritual Unction this Confirmation of baptized persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are therefore called Christians because we are anointed with the Vnction of God These words will be best understood by the subsequent testimonies by which it will appear that confirmation for reasons hereafter mention'd was for many Ages called Chrisme or Unction But he adds the usefulness of it For who is there that enters into the World or that enters into contention or Athletick combats but is anointed with oyl By which words he intimates both the Unction anciently us'd in Baptisme and in confirmation both for in the first we have our new birth in the second we are prepar'd for spiritual combate Tertullian having spoken of the Rites of Baptism proceeds Dehinc saith he manus imponitur per Benedictionem advocans invitans Spiritum Sanctum Tunc ille sanctissimus Spiritus super emundata benedicta corpora libens à patre descendit After baptism the hand is impos'd by blessing calling and inviting the Holy Spirit Then that most holy spirit willingly descends from the Father upon the Bodies that are cleans'd and blessed that is first baptis'd then confirm'd and again Caro signatur ut anima muniatur Caro manus impositione adumbratur ut anima spiritu illuminetur The flesh is consign'd or seal'd that also is one of the known primitive words for Confirmation that the soul may be guarded or defended and the body is overshadowed by the imposition of hands that the soul may be enlightned by the Holy Ghost Nay further yet If any Man objects that Baptisme is sufficient he answers It is true it is sufficient to them that are to dye presently but it is not enough for them that are still to live and to fight against their spiritual Enemies For in baptism we do not receive the Holy Ghost for although the Apostles had been baptiz'd yet the Holy Ghost was come upon none of them untill Jesus was glorified sed in aquâ emundati sub Angelo Spiritui Sancto praeparamur but being cleans'd by Baptismal water we are dispos'd for the Holy Spirit under the hand of the Angel of the Church under the Bishops hand And a little after he expostulates the article Non licebit Deo in suo Organo per manus sanctas sublimitatem modulari spiritalem Is it not lawful for God by an instrument of his own under Holy hands to accord the heights and sublimity of the spirit For indeed this is the Divine Order and therefore Tertullian reckoning the happiness and excellency of the Church of Rome at that time sayes she believes in God she signes with water she cloths with the spirit viz. in Confirmation she feeds with the Eucharist she exhorts to Martyrdom and against this order or institution she receives no Man S. Cyprian in his Epistle to Jubajanus having urg'd that of the Apostles going to Samaria to impose hands on those whom S. Philip had baptized adds Quod nunc quoque apud nos geritur ut qui in Ecclesiâ baptizantur per praepositos Ecclesiae offerantur per nostram orationem ac manus impositionem spiritum sanctum consequantur signaculo dominico consummentur Which custom is also descended to us that they who are baptiz'd might be brought by the Rulers of the Church and by our prayer and the imposition of hands said the Martyr Bishop may obtain the Holy Ghost and be consummated with the Lords signature And again Vngi necesse est eum qui baptizatus est c. Et super eos qui in Ecclesiâ baptizati erant Ecclesiasticum legitimum baptismum consecuti fuerant oratione pro iis habitâ manu impositâ invocaretur infunderetur Spiritus Sanctus It is necessary that every one who is baptiz'd should receive the Unction that he may be Christ's anointed one and may have in him the grace of Christ. They who have receiv'd lawful and Ecclesiastical Baptism it is not necessary they should be baptiz'd again but that which is wanting must be supplyed viz. that prayer being made for them and hands impos'd the Holy Ghost be invocated and pour'd upon them S. Clement of Alexandria a Man of Venerable Antiquity and admirable Learning tells that a certain young Man was by S. John delivered to the care of a Bishop who having baptiz'd him posteà verò sigillo Domini tanquam perfectâ tutâque ejus custodiâ eum obsignavit Afterwards he sealed him with the Lords signature the Church word for Confirmation as with a safe and perfect guard Origen in his seventh Homily upon Ezekiel expounding certain mystical words of the Prophet saith Oleum est quo vir sanctus Vngitur oleum Christi oleum Sanctae Doctrinae Cum ergo aliquis accepit hoc oleum quo Vngitur Sanctus id est Scripturam sanctam instituentem quomodo oporteat baptizari in nomine Patris filii Spiritus sancti pauca commutans unxerit quempiam quodammodo dixerit jam non es Catechumenus consecutus es lavacrum secundae generationis talis homo accipit oleum Dei c. The Unction of Christ of holy Doctrine is the Oyl by which the Holy Man is anointed having been instructed in the Scriptures and taught how to be baptized then changing a few things he sayes to him now you are no longer a Catechumen now you are regenerated in baptism such a Man receives the Vnction
in a holy prayer which in the Greek Euchologion they have very anciently and constantly used Thou O Lord the most compassionate and Great King of all graciously impart to this Person the seal of the gift of thy Holy Almighty and adorable spirit For as an Ancient Greek said truly and wisely The Father is reconcil'd and the Son is the Reconciler but to them who are by Baptism and Repentance made friends of God the Holy Spirit is collated as a gift They well knew what they received in this ministration and therefore wisely laid hold of it and would not let it go This was anciently ministred by Apostles and ever after by the Bishops and Religiously receiv'd by Kings and greatest Princes and I have read that St. Sylvester confirm'd Constantine the Emperour and when they made their children servants of the Holy Jesus and Souldiers under his banner and bonds-men of his Institution then they sent them to the Bishop to be confirm'd who did it sometimes by such Ceremonies that the solemnity of the ministry might with greatest Religion addict them to the service of their Great Lord. We read in Adrovaldus that Charles Martel entring into a League with Bishop Luitprandus sent his Son Pipin to him ut more Christianorum fidelium capillum ejus primus attonderet ac Pater illi Spiritualis existeret that he might after the manner of Christians first cut his hair in token of service to Christ and in confirming him he should be his spiritual Father And something like this we find concerning William Earl of Warren and Surrey who when he had Dedicated the Church of St. Pancratius and the Priorie of Lewes receiv'd Confirmation and gave seizure per capillos capitis mei sayes he in the Charter fratris mei Radulphi de Warrena quas abscidit cum cultello de capitibus nostris Henricus Episcopus Wintoniensis by the hairs of my head and of my Brothers which Henry Bishop of Winchester cut off before the Altar meaning according to the Ancient custome in confirmation when they by that solemnity addicted themselves to the free servitude of the Lord Jesus The ceremony is obsolete and chang'd but the mystery can never and indeed that is one of the advantages in which we can rejoyce concerning the ministration of this Rite in the Church of England and Ireland that whereas it was sometimes clouded sometimes hindred and sometimes hurt by the appendage of needless and useless ceremonies it is now reduc'd to the Primitive and first simplicity amongst us and the excrescencies us'd in the Church of Rome are wholly par'd away and by holy Prayers and the Apostolical Ceremonie of imposition of the Bishops hands it is worthily and zealously administred The Latins us'd to send Chrism to the Greeks when they had usurped some jurisdiction over them and the Popes Chaplains went with a quantity of it to C. P. where the Russians usually met them for it for that was then the ceremony of this ministration But when the Latins demanded fourscore pounds of Gold besides other gifts they went away and chang'd their custom rather than pay an unlawful and ungodly Tribute Non quaerimus vestra sed vos we require nothing but leave to impart Gods blessings with pure Intentions and a spiritual ministery And as the Bishops of our Churches receive nothing from the People for the Ministration of this Rite so they desire nothing but Love and just Obedience in spiritual and Ecclesiastical duties and we offer our Flocks spiritual things without mixture of Temporal advantages from them we minister the rituals of the Gospel without the inventions of Men Riligion without superstition and only desire to be believ'd in such things which we prove from Scripture expounded by the Catholick practice of the Church of God Concerning the Subject of this Discourse the Rite of Confirmation It were easie to recount many great and glorious expressions which we find in the Sermons of the Holy Fathers of the Primitive Ages so certain it is that in this thing we ought to be zealous as being desirous to perswade our People to give us leave to do them great good But the following Pages will do it I hope competently only we shall remark that when they had gotten a custom anciently that in cases of necessity they did permit Deacons and Lay-men sometimes to baptize yet they never did confide in it much but with much caution and curiosity commanded that such Persons should when that necessity was over be carried to the Bishop to be confirm'd so to supply all precedent defects relating to the past imperfect ministry and future necessity and danger as appears in the Council of Eliberis And the Ancients had so great estimate and veneration to this Holy rite that as in Heraldry they distinguish the same thing by several names when they relate to Persons of greater Eminency and they blazon the Armes of the Gentry by Metals of the Nobtlity by pretious stones but of Kings and Princes by Planets so when they would signifie the Vnction which was us'd in confirmation they gave it a special word and of more distinction remark and therefore the oyl us'd in baptism they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that of confirmation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who spake properly kept this difference of words untill by incaution and ignorant carelessness the names fell into confusion and the thing into disuse and dis-respect But it is no small addition to the Honour of this ministration that some wise and good men have piously believed that when baptiz'd Christians are confirm'd and solemnly bless'd by the Bishop that then it is that a special Angel Guardian is appointed to keep their souls from the assaults of the spirits of darkness Concerning which though I shall not interpose mine own opinion yet this I say that the Prety of that supposition is not disagreeable to the intention of this Rite for since by this the Holy Spirit of God the Father of Spirits is given it is not unreasonably thought by them that the other good Spirits of God the Angels who are ministring spirits sent forth to minister to the good of them that shall be Heirs of Salvation should pay their kind offices in subordination to their Prince and fountain that the first in every kind might be the measure of all the rest But there are greater and stranger things than this that God does for the souls of his Servants and for the honour of the ministeries which himself hath appointed We shall only add that this was ancient and long before Popery entred into the World and that this rite hath been more abus'd by Popery than by any thing and to this Day the Bigots of the Roman Church are the greatest Enemies to it and from them the Presbyterians but besides that the Church of England and Ireland does religiously retain it and hath appointed a solemn officer for the Ministery the Lutheran and
reproov'd SECT II. The Rite of Confirmation is a perpetual and never ceasing Ministery YEa but what is this to us It belong'd to the dayes of wonder and extraordinary The holy Ghost breath'd upon the Apostles and Apostolical men but then he breath'd his last recedente gratiâ recessit disciplina when the Grace departed we had no further use of the Ceremony In answer to this I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers particulars evince plainly that this ministery of confirmation was not temporary and relative only to the Acts of the Apostles but was to descend to the Church for ever This indeed is done already in the preceding Sect. In which it is clearly manifested that Christ himself made the Baptism of the Spirit to be necessary to the Church he declar'd the fruits of this Baptism and did particularly relate it to the descent of the Holy Spirit upon the Church at and after that glorious Pentecost He sanctifyed it and commended it by his example just as in order to baptism he sanctified the Flood Jordan and all other waters to the mystical washing away of sin viz. by his great example and fulfilling this righteousness also This Doctrine the Apostles first found in their own persons and experience and practised to all their Converts after Baptism by a solemn and external Rite and all this passed into an Evangelical Doctrine the whole mystery being signified by the external Rite in the words of the Apostle as before it was by Christ expressing onely the internal so that there needs no more strength to this Argument But that there may be wanting no moments to this truth which the Holy Scripture affords I shall add more weight to it And 1. The perpetuity of this Holy Rite appears because this great gift of the Holy Ghost was promised to abide with the Church for ever And when the Jews heard the Apostles speak with Tongues at the first and miraculous descent of the Spirit in Pentecost to take off the strangeness of the wonder and the envy of the power St. Peter at that very time tells them plainly Repent and be Baptized every one of you and ye shall receive the gift of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the meanest person amongst you all but shall receive this great thing which ye observe us to have received and not onely you but your Children too not your Children of this Generation onely sed Nati natorum qui nascentur ab illis but your Children for ever For the promise is to you and to your children and to all that are afar off even to as many as the Lord our God shall call Now then let it be considered 1. This gift is by promise by a promise not made to the Apostles alone but to all to all for ever 2. Consider here at the very first as there is a verbum a word of promise so there is sacramentum too I use the word as I have already premonished in a large sense onely and according to the stile of the Primitive Church it is a Rite partly Moral partly Ceremonial the first is Prayer and the other is laying on of the hands and to an effect that is but transient and extraordinary and of a little aboad it is not easie to be supposed that such a solemnity should be appointed I say such a solemnity that is it is not imaginable that a solemn Rite annexed to a perpetual Promise should be transient and temporary for by the nature of Relatives they must be of equal abode The promise is of a thing for ever the Ceremony or Rite was annexed to the Promise and therefore this also must be for ever 3. This is attested by St. Paul who reduces this Argument to this Mystery saying In whom after that ye believed signati estis spiritu sancto promissionis ye were sealed by that holy spirit of promise He spake it to the Ephesians who well understood his meaning by remembring what was done to themselves by the Apostles but a while before who after they had Baptized them did lay their hands upon them and so they were sealed and so they received the Holy spirit of promise for here the very matter of Fact is the clearest Commentary on St. Pauls words The spirit which was promised to all Christians they then received when they were consigned or had the Ritual seal of Confirmation by Imposition of hands One thing I shall remark here and that is that this and some other words of Scripture relating to the Sacraments or other Rituals of Religion do principally mean the Internal Grace and our consignation is by a secret power and the work is within but it does not therefore follow that the External Rite is not also intended for the Rite is so wholly for the Mystery and the outward for the inward and yet by the outward God so usually and regularly gives the inward that as no man is to rely upon the External Ministery as if the opus operatum would do the whole Duty so no man is to neglect the External because the Internal is the more principal The mistake in this particular hath caused great contempt of the Sacraments and Rituals of the Church and is the ground of the Socinian errors in these Questions But 4. what hinders any man from a quick consent at the first representation of these plain reasonings and authorities Is it because there were extraordinary effects accompanying this ministration and because now there are not that we will suppose the whole Oeconomy must cease if this be it and indeed this is all that can be supposed in opposition to it it is infinitely vain 1. Because these extraordinary effects did continue even after the death of all the Apostles St. Irenaeus sayes they did continue even to his time even the greatest instance of miraculous power in fraternitate saepissimè propter aliquid necessarium ea quae est in quoquo loco Vniversa Ecclesia postulante per jejunium supplicationem multam reversus est spiritus c. When God saw it necessary and the Church prayed and fasted much they did miraculous things even of reducing the Spirit to a dead man 2. In the dayes of the Apostles the holy spirit did produce miraculous effects but neither alwayes nor at all in all men Are all workers of Miracles Do all speak with Tongues Do all interpret Can all heal No the Spirit bloweth where he listeth and as he listeth he gives gifts to all but to some after this manner and to some after that 3. These gifts were not necessary at all times any more than to all persons but the promise did belong to all and was made to all and was performed to all In the dayes of the Apostles there was an effusion of the Spirit of God it run over it was for themselves and others it wet the very ground they trode upon and made it fruitful but it
was not to all in like manner but there was also then and since then a diffusion of the Spirit tanquam in pleno St. Stephen was full of the Holy Ghost he was full of faith and power The Holy Ghost was given to him to fulfil his Faith principally the working miracles was but collateral and incident But there is also an infusion of the Holy Ghost and that is to all and that is for ever The manifestation of the Spirit is given to every man to profit withall saith the Apostle and therefore if the Grace be given to all there is no reason that the Ritual ministration of that Grace should cease upon pretence that the Spirit is not given extraordinarily 4. These extraordinary gifts were indeed at first necessary In the beginnings alwayes appears the sensible visions of spiritual things for their sakes who cannot receive the understanding of an incorporeal Nature that if afterward they be not so done they may be believed by those things which were already done said St. Chysostom in the place before quoted That is these visible appearances were given at first by reason of the imperfection of the state of the Church but the greater gifts were to abide for ever and therefore it is observable that St. Paul sayes That the gift of Tongues is one of the least and most useless things a meer sign and not so much as a sign to Believers but to Infidels and Unbelievers and before this he greatly prefers the gift of Prophecying or Preaching which yet all Christians know does abide with the Church for ever 5. To every ordinary and perpetual ministery at first there were extraordinary effects and miraculous consignations We find great parts of Nations converted at one Sermon Three thousand converts came in at once Preaching of S. Peter and five thousand at another Sermon and Persons were miraculously cured by the prayer of the Bishop in his visitation of a sick Christian and Divels cast out in the conversion of a sinner and blindness cur'd at the Baptism of S. Paul and Aeneas was healed of a Palsie at the same time he was cur'd of his infidelity and Eutychus was restor'd to life at the Preaching of S. Paul and yet that now we see no such extraordinaries it followes not that the visitation of the sick and Preaching Sermons and absolving penitents are not ordinary and perpetual ministrations and therefore to fancy that invocation of the Holy Spirit and imposition of hands is to cease when the extraordinary and temporary contingencies of it are gone is too trifling a fancy to be put in ballance against so sacred an institution relying upon so many Scriptures 6. With this Objection some vain persons would have troubled the Church in S. Austins time but he considered it with much indignation writing against the Donatists His words are these At the first times the Holy Spirit fell upon the Believers and they spake with tongues which they had not learned according as the Spirit gave them utterance They were signs fitted for the season for so the Holy Ghost ought to have signified in all tongues because the Gospel of God was to run thorough all the Nations and Languages of the World so it was signified and so it pass'd thorough But is it therefore expected that they upon whom there is imposition of hands that they might receive the Holy Ghost that they should speak with tongues Or when we lay hands on Infants does every one of you attend to hear them speak with Tongues And when he sees that they do not speak with Tongues is any of you of so perverse a heart as to say They have not received the Holy Ghost for if they had received him they would speak with Tongues as it was done at first But if by these Miracles there is not now given any testimony of the presence of the holy Spirit how doth any one know that he hath received the Holy Ghost Interroget cor suum si diligit fratrem manet spiritus Dei in illo It is true the gift of Tongues doth not remain but all the greater gifts of the holy Spirit remain with the Church for ever Sanctification and Power Fortitude and Hope Faith and Love Let every man search his Heart and see if he belongs to God whether the love of God be not spread in his heart by the spirit of God Let him see if he be not patient in Troubles comforted in his Afflictions bold to Confess the Faith of Christ crucified zealous of good works These are the miracles of Grace and the mighty powers of the Spirit according to that saying of Christ These signs shall follow them that believe In my Name shall they cast out Devils they shall speak with new Tongues they shall tread on Serpents they shall drink poyson and it shall not hurt them and they shall lay their hands on the sick and they shall recover That which we call the miraculous part is the less power but to cast out the Devil of Lust to throw down the pride of Lucifer to tread on the great Dragon and to triumph over our spiritual enemies to cure a diseased Soul to be unharmed by the poyson of Temptation of evil Examples and evil Company These are the true signs that shall follow them that truly and rightly believe on the Name of the Lord Jesus this is to live in the spirit and to walk in the spirit this is more than to receive the spirit to a power of miracles and super-natural products in a natural matter For this is from a super-natural principle to receive super-natural aids to a super-natural end in the Diviner spirit of a man and this being more miraclous than the other it ought not to be pretended that the discontinuance of extraordinary miracles should cause the discontinuance of an ordinary ministration and this is that which I was to proove 6. To which it is not amiss to add this Observation That Simon Magus offered to buy this power of the Apostles that he also by laying on of hands might thus minister the spirit Now he began this sin in the Christian Church and it is too frequent at this day but if all this power be gone then nothing of that sin can remain if the subject matter be removed then the appendant crime cannot abide and there can be no Simony so much as by participation and whatever is or can be done in this kind is no more of this Crime than Drunkenness is of Adultery it relates to it or may be introductive of it or be something like it But certainly since the Church is not so happy as to be intirely free from the Crime of Simony it will be hard to say that the power the buying of which was the principle of this sin and therefore the Rule of all the rest should be removed and the house stand without a foundation the relative without the correspondent the accessary without the principal
and a Royal Unction and an Eternal Chrisme is given to us so Prudentius gives testimony of the ministry of Confirmation in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said S. Cyril Preserve this Unction pure and spotless for it teaches you all things as you have heard the blessed S. John speaking and philosophying many things of this holy Chrism Upon this account the H. Fathers used to bless and consecrate Oyl and Balsome that by an external signature they might signifie the inward Unction effected in Confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Chrism is not simple or common when it is blessed but the gift of Christ and the presence of his H. Spirit as it were effecting the Divinity it self the body is indeed anointed with visible Oyntment but is also sanctified by the holy and quickning Spirit so St. Cyril I finde in him and in some late Synods other pretty significations and allusions made by this Ceremony of Chrisms Nos autem pro igne visibili qui die Pentecostes super Apostolos apparuit oleum sanctum materiam nempe ignis ex Apostolorum traditione ad confirmandum adhibemus This using of Oyl was instead of the Baptism with Fire which Christ baptized his Apostles with in Pentecost and Oyl being the most proper matter of Fire is therefore used in Confirmation That this was the ancient Ceremony is without doubt and that the Church had power to do so hath no question and I add it was not unreasonable for if ever the Scripture expresses the mysteriousness of a Grace conferred by an exteriour ministry as this is by imposition of hands and represents it besides in the Expression and Analogy of any sensible thing that expression drawn into a ceremony will not improperly signifie the Grace since the Holy Ghost did chuse that for his own expression and representment In baptism we are said to be buried with Christ. The Church does according to the Analogy of that expression when she immerges the Catechumen in the Font for then she represents the same thing which the Holy Ghost would have to be represented in that Sacrament the Church did but the same thing when she used Chrism in this ministration This I speak in justification of that ancient practise but because there was no command for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said St. Basil concerning Chrisme there is no written word that is of the Ceremony there is not he said it not of the whole Rite of Confirmation therefore though to this we are all bound yet as to the anointing the Church is at liberty and hath with sufficient authority omitted it in our ministrations In the Liturgy of King Edward the VI. the Bishops used the sign of the Cross upon the fore-heads of them that were to be confirmed I do not find it since forbidden or revoked by any expression or intimation saving onely that it is omitted in our later Offices and therefore it may seem to be permitted to the discretion of the Bishops but yet not to be used unless where it may be for Edification and where it may be by the consent of the Church at least by interpretation concerning which I have nothing else to interpose but that neither this nor any thing else which is not of the nature and institution of the Rite ought to be done by private Authority nor ever at all but according to the Apostles Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is decent and whatsoever is according to Order that is to be done and nothing else for prayer and imposition of hands for the invocating and giving the holy spirit is all that is in the foundation and institution SECT VI. Many great Graces and Blessings are consequent to the Worthy reception and due ministery of Confirmation IT is of it self enough when it is fully understood what is said in the Acts of the Apostles at the first ministration of this Rite They received the Holy Ghost that is according to the expression of our Blessed Saviour himself to the Apostles when he commanded them in Jerusalem to expect the verification of his glorious promise they were endued with virtue from on high that is with strength to perform their duty which although it is not to be understood exclusively to the other Rites and Ministeries of the Church of Divine appointment yet it is properly and most signally true and as it were in some sense appropriate to this For as Aquinas well discourses the grace of Christ is not tyed to the Sacraments but even this Spiritual strength and vertue from on high can be had without Confirmation as without Baptism remission of sins may be had and yet we believe one Baptism for the remission of sins and one Confirmation for the obtaining this vertue from on high this strength of the spirit But it is so appropriate to it by promise and peculiarity of ministration that as without the desire of baptism our sins are not pardon'd so without at least the desire of Confirmation we cannot receive this vertue from on high which is appointed to descend in the ministery of the spirit It is true the ministery of the Holy Eucharist is greatly effective to this purpose and therefore in the ages of Martyrs the Bishops were careful to give the people the Holy Communion frequently ut quos tutos esse contra adversarium volebant munimento Dominicae Saturitatis armarent as S. Cyprian with his Collegues wrote to Cornelius that those whom they would have to be safe against the contentions of their adversaries they should arme them with the guards and defences of the Lords fulness But it is to be remembred that the Lords Supper is for the more perfect Christians and it is for the increase of the graces receiv'd formerly and therefore it is for remission of sins and yet is no prejudice to the necessity of baptism whose proper work is remission of sins and therefore neither does it make Confirmation unnecessary for it renews the work of both the precedent Rites and repairs the breaches and adds new Energy and proceeds in the same dispensations and is renewed often whereas the others are but once Excellent therefore are the words of John Gerson the Famous Chancellor of Paris to this purpose It may be said that in one way of speaking Confirmation is necessary and in another it is not Confirmation is not necessary as Baptism and Repentance for without these Salvation cannot be had This necessity is absolute but there is a conditional necessity Thus if a Man would not become weak it is necessary that he eat his meat well And so Confirmation is necessary that the spiritual life and the health gotten in Baptism may be preserv'd in strength against our spiritual enemies For this is given for strength Hence is that saying of Hugo de S. Victore What does it profit that thou art raised up by Baptism if thou art not able to stand by Confirmation Not that Baptism