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
of the Holy Spirit like a Dove was the visible or ritual part and the voice of God was the word to make it to be Sacramental accedit verbum ad elementum fit Sacramentum for so the ministration was not only perform'd on Christ but consign'd to the Church by similitude and exemplar institution I shall only add that the force of this argument is established to us by more of the Fathers S. Hilary upon this place hath these words The Fathers voice was heard that from those things which were consummated in Christ we might know that after the baptism of water the Holy Spirit from the gates of Heaven flies unto us and that we are to be anointed with the Vnction of a coelestial glory and be made the Sons of God by the adoption of the voice of God the Truth by the very effects of things prefigur'd unto us the similitude of a Sacrament So S. Chrysostom 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 afterwards they be not so done that is after the same visible manner they may be believ'd by those things which were already done But more plain is that of Theophylact The Lord had not need of the descent of the Holy Spirit but he did all things for our sakes and himself is become the first fruits of all things which we afterwards were to receive that he might become the first fruits among many Brethren The consequent is this which I express in the words of S. Austin affirming Christi in baptismucolombam unctionem nostram praefigurâsse The Dove in Christ's Baptism did represent and prefigure our Unction from above that is the descent of the Holy Ghost upon us in the rite of Confirmation Christ was baptized and so must we But after Baptism he had a new ministration for the reception of the Holy Ghost and because this was done for our sakes we also must follow that example and this being done immediately before his entrance into the Wilderness to be tempted of the Devil it plainly describes to us the order of this ministry and the blessing design'd to us after we are baptiz'd we need to be strengthned and confirm'd propter pugnam spiritualem we are to fight against the flesh the World and the Devil and therefore must receive the ministration of the Holy spirit of God which is the design and proper work of Confirmation For they are the words of the Excellent Author of the imperfect work upon S. Matthew imputed to S. Chrysostom The Baptism of Water profits us because it washes away the sins we have formerly committed if we repent of them But it does not sanctifie the soul nor precedes the concupiscences of the heart and our evil thoughts nor drives them back nor represses our carnal desires But he therefore who is only so baptized that he does not also receive the Holy Spirit is baptized in his body and his sins are pardon'd but in his mind he is yet but a Catechumen for so it is written he that hath not the Spirit of Christ is none of his and therefore afterward out of his flesh will germinate worse sins because he hath not receiv'd the Holy Spirit conserving him in his baptismal grace but the house of his body is empty wherefore that wicked spirit finding it swept with the Doctrines of Faith as with besomes enters in and in a seaven fold manner dwells there Which words besides that they will explicate this mystery do also declare the necessity of Confirmation or receiving the Holy Ghost after baptism in imitation of the Divine precedent of our Blessed Saviour 2. After the example of Christ my next Argument is from his words spoken to Nicodemus in explication of the prime mysteries Evangelical Vnless a man be born of Water and of the Holy Spirit he shall not enter into the Kingdom of God These words are the great Argument which the Church uses for the indispensable necessity of Baptism and having in them so great effort and not being rightly understood have suffered many Convulsions shall I call them or Interpretations Some serve their own Hypothesis by saying that Water is the Symbol and the Spirit is the Baptismal Grace Others that it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is onely meant though here be two Signatures But others conclude that water is onely necessary but the Spirit is super-added as being afterwards to supervene and move upon these Waters And others yet affirm that by Water is onely meant a Spiritual ablution or the effect produced by the Spirit and still they have intangled the words so that they have been made useless to the Christian Church and the meaning too many things makes nothing to be understood But truth is easie intelligible and clear and without objection and is plainly this Unless a man be Baptized into Christ and confirmed by the Spirit of Christ he cannot enter into the Kingdom of Christ that is he is not perfectly adopted into the Christian Religion or fitted for the Christian Warfare and if this plain and natural sense be admitted the place is not onely easie and intelligible but consonant to the whole Design of Christ and Analogy of the New Testament For first Our blessed Saviour was Catechising of Nicodemus and teaching him the first Rudiments of the Gospel and like a wise Master-builder first layes the foundation The Doctrine of Baptism and laying on of Hands which afterwards St. Paul put into the Christian Catechism as I shall shew in the sequel Now these also are the first principles of the Christian Religion taught by Christ himself and things which at least to the Doctors might have been so well known that our blessed Saviour upbraids the not knowing them as a shame to Nicodemus St. Chrysostom and Theophylact Euthymius and Rupertus affirm that this Generation by Water and the Holy Spirit might have been understood by the Old Testament in which Nicodemus was so well skilled Certain it is the Doctrine of Baptismes was well enough known to the Jews and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination and irradiations of the Spirit of God was not new to them who believed the Visions and Dreams the Daughter of a Voice and the influences from Heaven upon the Sons of the Prophets and therefore although Christ intended to teach him more than what he had distinct notice of yet the things themselves had foundation in the Law and the Prophets but although they were high mysteries and scarce discerned by them who either were ignorant or incurious of such things yet to the Christians they were the very Rudiments of their Religion and are best expounded by observation of what St. Paul placed in the very foundation But 2. Baptism is the first mystery that is certain but that this of being born of the Spirit is also the next is plain in the very
is not of value unto Salvation without confirmation but because he who is not confirmed will easily fall and too readily perish The spirit of God comes which way he please but we are tied to use his own Oeconomy and expect the blessings appointed by his own ministeries And because to prayer is promised we shall receive whatever we ask we may as well omit the receiving the holy Eucharist pretending that prayer alone will procure the blessings expected in the other as well I say as omit confirmation because we hope to be strengthned and receive virtue from on high by the use of the Supper of the Lord Let us use all the ministeries of Grace in their season for we know not which shall prosper this or that or whether they shall be both alike good this onely we know that the Ministeries which God appoints are the proper seasons and opportunities of Grace This power from on high which is the proper blessing of Confirmation was expressed not onely in speaking with Tongues and doing Miracles for much of this they had before they received the Holy Ghost but it was effected in spiritual and internal strengths they were not onely enabled for the service of the Church but were indued with courage and wisdom and Christian fortitude and boldness to confess the Faith of Christ crucified and unity of heart and minde singleness of heart and joy in God when it was for the edification of the Church miracles were done in confirmations and St. Bernard in the life of St. Malachias tells that St. Malchus Bishop of Lismore in Ireland confirmed a Lunatick child and at the same time cured him but such things as these are extraregular contingent This which we speak of is a regular ministery and must have a regular effect St. Austin said That the holy spirit in confirmation was given ad dilatanda Ecclesiae primordia for the propogating Christianity in the beginnings of the Church St. Hierom sayes it was propter honorem sacerdotii for the honour of the Priesthood St. Ambrose sayes it was ad confirmationem Vnitatis in Ecclesiâ Christi for the confirmation of Unity in the Church of Christ and they all say true But the first was by the miraculous consignations which did accompany this ministery and the other two were by reason that the mysteries were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were appropriated to the ministery of the Bishop who is caput unitatis the head the last resort the Firmament of Unity in the Church These effects were regular indeed but they were incident and accidental There are effects yet more proper and of greater excellency Now if we will understand in general what excellent fruits are consequent to this Dispensation we may best receive the notice of them from the Fountain it self our blessed Saviour He that believes out of his Belly as the Scripture saith shall flow Rivers of Living waters But this he spake of the spirit which they that believe on him should receive This is evidently spoken of the spirit which came down in Pentecost which was promised to all that should believe in Christ and which the Apostles ministred by imposition of hands the Holy Ghost himself being the expositor and it can signifie no less but that a spring of life should be put into the heart of the confirmed to water the Plants of God that they should become Trees not onely planted by the water side for so it was in David's time and in all the ministery of the Old Testament but having a River of living water within them to make them fruitful of good works and bringing their fruit in due season fruits worthy of amendment of life 1. But the principal thing is this Confirmation is the consummation and perfection the corroboration and strength of baptism and baptismal Grace for in baptism we undertake to do our duty but in confirmation we receive strength to do it In baptism others promise for us in confirmation we undertake for our selves we ease our God-fathers and God-mothers of their burden and take it upon our own shoulders together with the advantage of the Prayers of the Bishop and all the Church made then on our behalf In baptism we give up our names to Christ but in confirmation we put our seal to the profession and God puts his seal to the promise It is very remarkable what St. Paul sayes of the beginnings of our being Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the beginning of Christ Christ begins with us he gives us his word and admits us and we by others hands are brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the form of Doctrine unto which ye were delivered Cajetan observes right That this is a new and Emphatical way of speaking we are wholly immerged in our fundamentals other things are delivered to us but we are delivered up unto these This is done in Baptism and Catechism and what was the event of it Being then made free from sin ye became the Servants of Righteousness Your baptism was for the remission of sins there and then ye were made free from that bondage and what then Why then in the next place when ye came to consummate this procedure when the baptized was confirmed then he became a servant of righteousness that is then the Holy Ghost descended upon you and enabled you to walk in the spirit then the seed of God was first thrown into your hearts by a coelestial influence Spiritus sanctus in Baptisterio plenitudinem tribuit ad innocentiam sed in confirmatione augmentum praestat ad gratiam said Eusebius Emissenus In baptism we are made innocent in confirmation we receive the increase of the spirit of grace in that we are regenerated unto life in this we are strengthned unto battle Dono sapientiae illuminamur aedisicamur erudimur insiruimur confirmamur ut illam sancti spiritus vocem audire possimus intellectum tibi dabo instruam te in hâ—c vitâ quâ gradieris said P. Melchiades We are inlightned by the gift of wisdom we are built up taught instructed and confirmed so that we may hear that voice of the holy spirit I will give unto thee an understanding heart and teach thee in the way wherein thou shalt walk For so Signari populos effuso pignore sancto Mirandae virtutis opus It is a work of great and wonderful powers when the holy pledge of God is poured forth upon the people This is that power from on high which first descended in Pentecost and afterward was ministred by prayer and imposition of the Apostolical and Episcopal hands and comes after the other gift of remission of sins Vides quod non simplicitèr hoc fit sed multâ opus est virtute ut detur spiritus sanctus Non enim idem est assequi remissionem peccatorum accipere virtutem illam said St. Chrysostom You see that this is not easily done but there is
order of the words and that it does mean a mystery distinct from Baptism will be easily assented to by them who consider that although Christ Baptized and made many Disciples by the Ministry of his Apostles yet they who were so Baptized into Christs Religion did not receive this Baptism of the Spirit till after Christs Ascension 3. The Baptism of Water was not peculiar to John the Baptist for it was also of Christ and ministred by his command it was common to both and therefore the Baptism of Water is the less principal here Something distinct from it is here intended Now if we add to these words That St. John tells of another Baptism which was Christs peculiar He shall Baptize you with the Holy Ghost and with Fire That these words were literally verified upon the Apostles in Pentecost and afterwards upon all the Baptized in Spiritual effect who besides the Baptism of Water distinctly had the Baptism of the Spirit in Confirmation it will follow that of necessity this must be the meaning and the verification of these words of our B. Saviour to Nicodemus which must mean a double Baptism Transivimus per aquam ignem antequam veniemus in refrigerium we must pass through Water and Fire before we enter into rest that is We must first be Baptized with Water and then with the Holy Ghost who first descended in Fire that is the onely way to enter into Christs Kingdom is by these two Doors of the Tabernacle which God hath pitched and not Man first by Baptism and then by Confirmation First by Water and then by the Spirit The Primitive Church had this notion so fully amongst them that the Author of the Apostolical constitutions attributed to St. Clement who was St. Pauls Schollar affirms That a man is made a perfect Christian meaning Ritually and Sacramentally and by all exterior solemnity by the Water of Baptism and Confirmation of the Bishop and from these words of Christ now alledged derives the use and institution of the Rite of Confirmation The same sense of these words is given to us by St. Cyprian who intending to prove the insufficiency of one without the other sayes tunc enim plenè Sanctificari esse Dei filii possunt si Sacramento utroque nascantur cum Scriptum sit nisi quis natus fuerit ex aquâ Spiritu non potest intrare regnum Dei Then they may be fully Sanctified and become the Sons of God if they be born with both the Sacraments or Rites for it is written Vnless a Man be born of Water and the Spirit he cannot enter into the Kingdom of God The same also is the Commentary of Eusebius Emissenus and St. Austin tells That although some understand these words onely of Baptism and others of the Spirit onely viz. in Confirmation yet others and certainly much better understand utrunque Sacramentum both the mysteries of Confirmation as well as Baptism Amalarius Fortunatus brings this very Text to reprove them that neglect the Episcopal imposition of Hands Concerning them who by negligence lose the Bishops presence and receive not the imposition of his Hands it is to be considered least in justice they be condemned in which they exercize Justice negligently because they ought to make haste to the imposition of Hands because Christ said Vnless a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And as he said this so also he said Vnless your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of Heaven To this I fore-see two Objections may be made First That Christ did not institute Confirmation in this place because Confirmation being for the gift of the Holy Ghost who was to come upon none of the Apostles till Jesus was glorified These words seem too early for the consigning an effect that was to be so long after and a Rite that could not be practised till many intermedial events should happen So said the Evangelist The Holy Ghost was come upon none of them because Jesus was not yet glorified intimating that this great effect was to be in after-time and it is not likely that the Ceremony should be ordained before the Effect it self was ordered and provided for that the solemnity should be appointed before provisions were made for the mystery and that the outward which was wholy for the inward should be instituted before the inward and principal had its abode amongst us To this I answer First That it is no unusual thing for Christ gave the Sacrament of his Body before his Body was given the memorial of his death was instituted before his death 2. Confirmation might here as well be instituted as Baptism and by the same reason that the Church from these words concludes the necessity of one she may also infer the designation of the other for the effect of Baptism was at that time no more produced than that of Confirmation Christ had not yet purchased to himself a Church he had not wrought remission of sins to all that believe on him the death of Christ was not yet passed into which death the Christian Church was to be Baptized 3. These words are so an institution of Confirmation as the sixth chap. of St. John is of the blessed Eucharist It was designativa not ordinativa it was in design not in present command here it was preached but not reducible to practice till its proper season 4. It was like the words of Christ to St. Peter When thou art converted confirm thy Brethren Here the command was given but that Confirmation of his Brethren was to be performed in a time relative to a succeeding accident 5. It is certain that long before the event and grace was given Christ did speak of the Spirit of Confirmation that Spirit which was to descend in Pentecost which all they were to receive who should believe on him which whosoever did receive out of his Belly should flow Rivers of Living Waters as is to be read in that place of St. John now quoted 6. This praedesignation of the Holy Spirit of Confirmation was presently followed by some little ante-past and donariola or little givings of the Spirit for our blessed Saviour gave the Holy Ghost three several times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely and by intimation and secret virtue then when he sent them to heal the sick and anoint them with Oyl in the Name of the Lord. Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expresly and signally after the Resurrection when he took his leave of them and said Receive ye the Holy Ghost And this was to give them a power of ministring remission of sins and therefore related to Baptism and the ministeries of Repentance But 3. He gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly and this was the Spirit of Confirmation for he was not at all until now 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 sayes the Text The Holy Ghost was not yet So almost all the Greek Copies Printed and Manuscript and so St. Chrysostom Athanasius Cyril Ammonius in the Catena of the Greeks Leontius Theophylact Euthymius and all the Greek Fathers read it So St. Hierom and St. Austin among the Latines and some Latine Translations read it Our Translations read it The Holy Ghost was not yet given was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them as some few Greek copies read it but the meaning is alike Confirmation was not yet actual the Holy spirit viz. of Confirmation was not yet come upon the Church but it follows not but he was long before promised designed and appointed spoken of and declared * The first of these collations had the Ceremony of Chrisme or Anointing joyned with it which the Church in process of time transferred into her use and ministry yet it is the last onely that Christ passed into an Ordinance for ever It is this onely which is the Sacramental consummation of our Regeneration in Christ for in this the Holy spirit is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present by his power but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Gregory Nazianzen expresses it to dwell with us to converse with us and to abide for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St. Paul describes this Spirit of Confirmation the Spirit which he hath poured forth upon us richly or plentifully that is in great measures and to the full consummation of the first mysteries of our Regeneration Now because Christ is the great Fountain of this blessing to us and he it was who sent his Fathers spirit upon the Church himself best knew his own intentions and the great blessings he intended to communicate to his Church and therefore it was most agreeable that from his Sermons we should learn his purposes and his blessing and our duty Here Christ declared re◠Sacramenti the spiritual Grace which he would afterwards impart to his Church by exterior ministry in this as in all other Graces Mysteries and Rituals Evangelical Nisi quis Vnless a Man be born both of Water and the Spirit he cannot enter into the Kingdom of God But the next objection is yet more material 2. For if this be the meaning of our Blessed Saviour then Confirmation is as necessary as Baptism and without it ordinarily no man can be saved The solution of this will answer a case of conscience concerning the necessity of confirmation and in what degree of duty and diligence we are bound to take care that we receive this Holy rite I answer therefore that entring into the Kingdom of God is being admitted into the Christian Church and warefare to become Sons of God and Souldiers of Jesus Christ and though this be the outward door and the first entrance into life and consequently the Kings high way and the ordinary means of Salvation yet we are to distinguish the external ceremony from the internal mystery The Nisi quis is for this not for that and yet that also is the ordinary way Vnless a Man be baptized that is unless he be indeed regenerate he cannot be sav'd and yet baptism or the outward washing is the solemnity and Ceremony of its ordinary ministration and he that neglects this when it may be had is not indeed regenerate he is not renewed in the spirit of his mind because he neglects Gods way and therefore can as little be sav'd as he who having receiv'd the external Sacrament puts a bar to the intromission of the inward grace Both cannot alwayes be had but when they can although they are not equally valuable in the Nature of the thing yet they are made equally necessary by the Divine Commandment And in this there is a great but general mistake in the doctrine of the Schools disputing concerning what Sacraments are necessary necessitate medii that is as necessary means and what are necessary by the necessity of praecept or Divine Commandment For although a less reason will excuse from the actual susception of some than of others and a less diligence for the obtaining of one will serve than in obtaining of another and a supply in one is easier obtain'd than in another yet no Sacrament hath in it any other necessity than what is made meerly by the Divine Commandment But the grace of every sacrament or rite or mystery which is of Divine ordinance is necessary indispensably so as without it no man can be sav'd And this difference is highly remarkable in the words of Christ recorded by S. Mark He that believeth and is baptized shall be saved but he that believeth not shall be damned Baptism it self as to the external part is not necessary necessitate medii or indispensably but baptismal Faith for the remission of sins in person capable that indeed is necessary for Christ does not say that the want of baptism damns as the want of Faith does and yet both Baptisme and Faith are the ordinary way of Salvation and both necessary baptism because it is so by the Divine Commandment and faith as a necessary means of salvation in the very Oeconomy and dispensation of the Gospel Thus it is also in the other Sacrament Vnless we eat the flesh of the Son of Man and drink his blood we have no life in us and yet God forbid that every Man that is not communicated should dye eternally But it means plainly that without receiving Christ as he is by Gods intention intended we should receive him in the Communion we have no life in us Plainly thus without the internal grace we cannot live and the external ministery is the usual and appointed means of conveying to us the internal and therefore although without the external it is possible to be sav'd when it is impossible to be had yet with the wilful neglect of it we cannot Thus therefore we are to understand the words of Christ declaring the necessity of both these Ceremonies they are both necessary because they are the means of spiritual advantages and graces and both minister to the proper ends of their appointment and both derive from a Divine Original But the ritual or ceremonial part in rare emergencies is dispensable but the Grace is indispensable Without the grace of Baptism we shall dye in our sins and without the grace or internal part of Confirmation we shall never be able to resist the Divel but shall be taken captive by him at his will Now the external or ritual part is the means the season and opportunity of this grace and therefore is at no hand to be neglected least we be accounted despisers of the grace and tempters of God to wayes and provisions extraordinary For although when without our fault we receive not the sacramental part God can and will supply it to us out of his own stores because no man can perish without his own fault and God can permit to himself what he please as being Lord of
Confirmation so called from the effect of this ministration and expressed by the Ritual part of it Imposition of Hands is reckoned a Fundamental point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not laying again the foundation of Repentance from dead works and of Faith towards God of the Doctrine of Baptismes and of laying on of Hands of Resurrection from the Dead and Eternal judgement Here are six Fundamental points of St. Pauls Catechism which he laid as the foundation or the beginning of the institution of the Christian church and amongst these imposition of hands is reckoned as a part of the foundation and therefore they who deny it dig up foundations Now that this imposition of hands is that which the Apostles used in confirming the Baptized and invocating the Holy Ghost upon them remains to be proved For it is true that imposition of hands signifies all Christian Rites except Baptism and the Lords Supper not the Sacraments but all the Sacramentals of the Church It signifies Confirmation Ordination Absolution Visitation of the Sick blessing single persons as Christ did the Children brought to him and blessing Marriages all these were usually ministred by imposition of hands Now the three last are not pretended to be any part of this foundation neither Reason Authority nor the Nature of the thing suffer any such pretension The Question then is between the first three First Absolution of Penitents cannot be meant here not onely because we never read that the Apostles did use that ceremony in their Absolutions but because the Apostle speaking of the foundation in which Baptism is and is reckoned one of the principal parts in the foundation there needed no Absolution but Baptismal for they and we believing one Baptism for the Remission of Sins this is all the absolution that can be at first and in the foundation The other was secunda post naufragium tabula it came in after when men had made a shipwrack of their good conscience and were as St. Peter says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetful of the former cleansing and purification and washing of their old sins 2. It cannot be meant of Ordination and this is also evident 1. Because the Apostle sayes he would thenceforth leave to speak of the foundation and go on to perfection that is to higher mysteries Now in Rituals of which he speaks there is none higher than Ordination 2. The Apostle saying he would speak no more of Imposition of Hands goes presently to discourse of the mysteriousness of the Evangelical Priesthood and the honour of that vocation by which it is evident he spake nothing of Ordination in the Catechism or Narrative of Fundamentals 3. This also appears from the context not onely because laying on of hands is immediately set after Baptism but also because in the very next words of his Discourse he does enumerate and apportion to Baptism and Confirmation their proper and proportioned effects To Baptism illumination according to the perpetual stile of the Church of God calling Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enlightning and to confirmation he reckons tasting the Heavenly gift and being made partakers of the Holy Ghost by the thing signified declaring the Sign and by the mystery the Rite Upon these words St. Chysostom discoursing sayes That all these are Fundamental Articles that is that we ought to repent from dead works to be Baptized into the Faith of Christ and be made worthy of the gift of the Spirit who is given by Imposition of Hands and we are to be taught the mysteries of the Resurrection and Eternal Judgement This Catechism sayes he is perfect so that if any man have Faith in God and being baptized is also confirmed and so tastes the Heavenly gift and partakes of the Holy Ghost and by hope of the Resurrection tastes of the good things of the World to come if he falls away from this state and turn Apostate from this whole Dispensation digging down and turning up these Foundations he shall never be built again he can never be Baptized again and never be Confirmed any more God will not begin again and go over with him again he cannot be made a Christian twice if he remains upon these Foundations though he sins he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Repentance and by a Resuscitation of the Spirit if he have not wholly quenched him But if he renounces the whole Covenant disown and cancel these Foundations he is desperate he can never be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Title and Oeconomy of Repentance This is the full explication of this excellent place and any other wayes it cannot reasonably be explicated but therefore into this place any notice of Ordination cannot come no Sense no Mystery can be made of it or drawn from it but by the interposition of Confirmation the whole context is clear rational and intelligible This then is that imposition of hands of which the Apostles speaks Vnus hic locus abundè testatur c. saith Calvin This one place doth abundantly witness that the Original of this Rite or Ceremony was from the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostom for by this rite of imposition of hands they receiv'd the Holy Ghost For though the spirit of God was given extra-regularly and at all times as God was pleas'd to do great things yet this imposition of hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the Minstery of the Spirit For so we receive Christ when we hear and obey his word we eat Christ by Faith and we live by his Spirit and yet the Blessed Eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministery of the body and blood of Christ. Now as the Lords Supper is appointed ritually to convey Christ's body and blood to us So is Confirmation ordain'd ritually to give unto us the Spirit of God And though by accident and by the overflowings of the spirit it may come to pass that a man does receive perfective graces alone and without Ministeries external yet such a Man without a miracle is not a perfect Christian ex statuum vitae dispositione but in the ordinary wayes and appointment of God and until he receive this imposition of hands and be confirmed is to be accounted an imperfect Christian But of this afterwards I shall observe one thing more out of this testimony of S. Paul He calls it the Doctrine of Baptismes and laying on of hands by which it does not only appear to be a lasting ministery because no part of the Christian Doctrine could change or be abolished but hence also it appears to be of Divine institution For if it were not S. 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 suppos'd it must follow that this Doctrine of Confirmation or imposition of hands is Apostolical and Divine The argument is clear and not easie to be
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
of God viz. He then is to be confirmed S. Dionys commonly called the Areopagite in his excellent book of Ecclesiastical Hierarchy speaks most fully of the Holy rite of Confirmation or Chrism Having describ'd at large the office and manner of baptizing the Catechumens the trine immersion the vesting them in white Garments adds Then they bring them again to the Bishop and he consignes him who had been so baptiz'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the most Divinely operating Unction and then gives him the most Holy Eucharist And afterwards he sayes But even to him who is consecrated in the most holy mystery of regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfective Unction of Chrism gives to him the advent of the Holy Spirit And this rite of Confirmation then called Chrism from the spiritual Unction then effected and consign'd also and signified by the Ceremony of anointing externally which was then the ceremony of the Church he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy consummation of our baptismal regeneration meaning that without this there is something wanting to the baptized persons And this appears fully in that famous censure of Novatus by Cornelius Bishop of Rome reported by Eusebius Novatus had been baptized in his bed being very sick and like to dye but when he recover'd he did not receive those other things which by the rule of the Church he ought to have receiv'd neque Domini sigillo ab Episcopo consignatus est he was not consign'd with the Lords signature by the hands of the Bishop he was not confirmed Quo non impetrato quomodo spiritum sanctum obtinuisse putandus est Which having not obtain'd how can he be suppos'd to have receiv'd the Holy Spirit The same also is something more fully related by Nicephorus but wholly to the same purpose Melchiades in his Epistle to the Bishops of Spain argues excellently about the necessity and usefulness of the Holy Rite of Confirmation What does the mystery of Confirmation profit me after the mystery of Baptism Certainly we did not receive all in our Baptism if after that lavatory we want something of another kind Let your charity attend As the Military order requires that when the General enters a Souldier into his list he does not only mark him but furnishes him with armes for the Battle So in him that is baptiz'd this blessing is his Ammunition You have given Christ a Souldier give him also Weapons And what will it profit him if a Father gives a great Estate to his Son if he does not take care to provide a Tutor for him Therefore the Holy Spirit is the Guardian of our regeneration in Christ he is the Comforter and he is the Defender I have already alleaged the plain Testimonies of Optatus and S. Cyril in the first Section I adde to them the words of S. Gregory Nazianzen speaking of Confirmation or the Christian signature Hoc viventi tibi maximum est tutamentum Ovis enim quae sigillo insignita est non facilè patet insidiis quae verò signata non est facilè à furibus capitur This signature is your greatest guard while you live For a sheep when it is mark'd with the Masters sign is not so soon stollen by Thieves but easily if she be not The same manner of speaking is also us'd by S. Basil who was himself together with Eubulus confirm'd by Bishop Maximinus Quomodo curam geret tanquam ad se pertinentis Angelus Quomodo eripiat ex hostibus si non agnoverit signaculum How shall the Angel know what sheep belong unto his charge How shall he snatch them from the Enemy if he does not see their mark and signature Theodoret also and Theophylact speak the like words and so far as I can perceive these and the like sayings are most made use of by the Schoolmen to be their warranty for an indelible Character imprinted in Confirmation I do not interest my self in the question but only recite the Doctrine of these Fathers in behalf of the practice and usefulness of Confirmation I shall not need to transcribe hither those clear testimonies which are cited from the Epistles of S. Clement Vrban the first Fabianus and Cornelius the summe of them is in those plainest words of Vrban the First Omnes fideles per manus impositionem Episcopórum Spiritum Sanctum post baptismum accipere debent All faithfull People ought to receive the Holy spirit by imposition of the Bishops hands after Baptism Much more to the same purpose is to be read collected by Gratian de consecrat dist 4. Presbyt de consecrat dist 5. Omnes fideles ibid. Spiritus Sanctus S. Hierom brings in a Luciferian asking why he that is baptiz'd in the Church does not receive the Holy Ghost but by imposition of the Bishops hands The answer is hanc observationem ex Scripturae authoritate ad Sacordotii honorem descendere This observation for the honour of the Priesthood did descend from the authority of the Scriptures adding withal it was for the prevention of Schismes and that the safety of the Church did depend upon it Exigis ubi scriptum est If you ask where it is written it is answered in Actibus Apostolorum It is written in the Acts of the Apostles But if there were no authority of Scripture for it totius orbis in hanc partem consensus instar praecepti obtineret the consent of the whole Christian World in this article ought to prevail as a commandment But here is a twofold Chord Scripture and Universal Tradition or rather Scripture expounded by an Universal traditive interpretation The same observation is made from Scripture by S. Chrysostom The words are very like those now recited from S. Hierom's Dialogue and therefore need not be repeated S. Ambrose calls Confirmation Spiritale signaculum quod post fontem superest ut perfectio fiat A spiritual seal remaining after Baptism that perfection be had Oecumenius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection Lavacro peccata purgantur Chrismate Spiritus sanctus superfunditur Vtraque verò ista manu ore Antistitis impetramus said Pacianus Bishop of Barcinona In Baptism our sins are cleans'd in Confirmation the holy Spirit is pour'd upon us and both these we obtain by the hands and mouth of the Bishop and again vestrae plebi unde spiritus quam non consignat unctus Sacerdos The same with that of Cornelius in the case of Novatus before cited I shall add no more least I overset the article and make it suspicious by too laborious a defence only after these numerous testimonies of the Fathers I think it may be useful to represent that this Holy rite of Confirmation hath been decreed by many Councils The Council of Eliberis celebrated in the time of P. Sylvester the first decreed that whosoever is baptiz'd in his sickness if he recover ad Episcopum eum
first apprehended by faith and is endear'd by charity and at last is understood by holy and kind experiences And in this there is no more objection against Confirmation than against Baptism or the Lords Supper or any other ministery Evangelical The other thing is this If we do not find the effects of the spirit in Confirmation it is our faults For he is receiv'd by moral instruments and is intended only as a help to our endeavours to our labours and our prayers to our contentions and our mortifications to our faith and to our hope to our patience and to our charity Non adjuvari dicitur qui nihil facit He that does nothing cannot be said to be help'd Unless we in these instances do our part of the work it will be no wonder if we loose his part of the co-operation and supervening blessing He that comes under the Bishops hands to receive the gift of the Holy Ghost will come with holy desires and a longing soul with an open hand and a prepared heart he will purifie the house of the spirit for the entertainment of so Divine a guest he will receive him with humility and follow him with obedience and delight him with purities and he that does thus let him make the objection if he can and tell me Does he say that Jesus is the Lord He cannot say this but by the Holy Ghost Does he love his Brother If he does then the Spirit of God abides in him Is Jesus Christ formed in him Does he live by the lawes of the spirit Does he obey his commands Does he attend his motions Hath he no earnest desires to serve God If he have not then in vain hath he receiv'd either Baptisme or Confirmation But if he have it is certain that of himself he cannot do these things he cannot of himself think a good thought Does he therefore think well That is from the Holy Spirit of God To conclude this inquiry The Holy Ghost is promised to all Men to profit withall That 's plain in Scripture Confirmation or prayer and Imposition of the Bishops hand is the Solemnity and Rite us'd in Scripture for the conveying of that promise and the effect is felt in all the Sanctifications and changes of the Soul and he that denies these things hath not faith nor the true notices of Religion or the spirit of Christianity Heaâ— what the Scriptures yet further say in this mystery Now he which confirmeth or stablisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts Here is a description of the whole mysterious part of this rite God is the Author of the grace The Apostles and all Christians are the suscipients and receive this grace by this grace we are adopted and incorporated into Christ God hath anointed us that is he hath given us this Unction from above he hath sealed us by his Spirit made us his own bored our ears thorough made us free by his perpetual service and hath done all these things in token of a greater he hath given us his Spirit to testifie to us that he will give us of his glory These words of S. Paul besides that they evidently contain in them the spiritual part of this Ritual are also expounded of the Rite and Sacramental it self by S. Chrysostom Theodoret and Theophylact that I may name no more For in this mystery Christos nos efficit misericordiam Dei nobis annunciat per Spiritum Sanctum said S. John Damascen he makes us his anointed ones and by the Holy Spirit he declares his eternal mercy towards us Nolite tangere Christos meos Touch not mine anointed ones For when we have this signature of the Lord upon us the Devils cannot come near to hurt us unless we consent to their temptations and drive the Holy Spirit of the Lord from us SECT VII Of preparation to Confirmation and the circumstances of receiving it IF Confirmation have such gracious effects why doe we confirm little children whom in all reason we cannot suppose to be capable and receptive of such Graces It will be no answer to this if we say that this very question is asked concerning the baptism of Infants to which as great effects are consequent even pardon of all our sins and the new birth and regeneration of the soul unto Christ For in these things the soul is wholly passive and nothing is required of the suscipient but that he put in no bar against the grace which because Infants cannot doe they are capable of baptism but it follows not that therefore they are capable of confirmation because this does suppose them such as to need new assistances and is a new profession and a personal undertaking and therefore requires personal abilities and cannot be done by others as in the case of baptism The aids given in Confirmation are in order to our contention and our danger our temptation and spiritual warfare and therefore it will not seem equally reasonable to confirm children as to baptize them To this I answer That in the Primitive Church Confirmation was usually administred at the same time with baptism for we find many Records that when the Office of baptism was finished and the baptized person devested of the white Robe the person was carried again to the Bishop to be confirmed as I have already shewn out of Dionysius and divers others The reasons why anciently they were ministred immediately after one another is not onely because the most of them that were baptized were of years to choose their Religion and did so and therefore were capable of all that could be consequent to baptism or annexed to it or ministred with it and therefore were also at the same time communicated as well as confirmed but also because the solemn baptismes were at solemn times of the year at Easter onely and Whitsontide and onely in the Cathedral or Bishops Church in the chief City whither when the Catechumens came and had the opportunity of the Bishops presence they took the advantage ut sacramento utroque renascantur as St. Cyprian's expression is that they might be regenerated by both the mysteries and they also had the third added viz. the Holy Eucharist This simultaneous ministration hath occasioned some few of late to mistake confirmation for a part of baptism but no distinct Rite or of distinct effect save onely that it gave ornament and complement or perfection to the other But this is infinitely confuted by the very first ministry of Confirmation in the World for there was a great interval between St. Philip's baptizing and the Apostles confirming the Samaritans where also the difference is made wider by the distinction of the Minister a Deacon did one none but an Apostle and his successor a Bishop could do the other and this being of so universal a Practise and Doctrine in the Primitive Church it is a great
Novatians and the Donatists Novatiani poenitentiam à suo conventu arcent penitùs iis qui ab ipsis tinguntur sacrum Chrisma non praebent Quocircà qui ex hâc Haeresi corpori Ecclesiae conjunguntur benedicti Patres ungi jusserunt So Thedoret For that reason onely the Novatians were to be confirmed upon their conversion because they had it not before I finde also they did confirm the converted Arrians but the reason is given in the first Council of Arles quia propriâ lege utuntur They had a way of their own that is as the Gloss saith upon the Canon de Arrianis consecrat dist 4. their baptism was not in the name of the holy Trinity and so their baptism being null or at least suspected to make all as sure as they could they confirmed them The same also is the case of the Bonasiaci in the second council of Arles though they were as some of the Arrians also were baptized in the name of the most holy Trinity but it was a suspected matter and therefore they confirmed them But to such persons who had been rightly baptized and confirmed they never did repeat it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the Spirit is an indelible seal saith St. Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil calls it it is inviolable They who did re-baptize did also reconfirm But as it was an error in St. Cyprian and the Africans to do the first so was the second also in case they had done it for I find no mention expresly that they did the latter but upon the fore-mentioned accounts and either upon supposition of the invalidity of their first pretended baptism or their not using at all of confirmation in their Heretical conventicles But the repetition of confirmation is expresly forbidden by the council of Tarracon cap. 6. and by P. Gregory the second and sanctum Chrisma collatum altaris honor propter consecrationem quae per Episcopos tantùm exercenda conferenda sunt evelli non queunt said the Fathers in a council at Toledo Confirmation and holy Orders which are to be given by Bishops alone can never be anulled and therefore they can never be repeated and this relies 〈◊〉 those severe words of St. Paul having spoken of 〈◊〉 â—oundation of the Doctrine of Baptisms and laying on of hands he sayes if they fall away they can never be renewed that is the ministery of baptism and confirmation can never be repeated To Christians that sin after these ministrations there is onely left a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expergiscimini that they arise from slumber and stir up the Graces of the Holy Ghost Every man ought to be careful that he do not grieve the holy Spirit but if he does yet let him not quench him for that is a desperate case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Spirit is the great conservative of the new Life onely keep the Keeper take care that the spirit of God do not depart from you for the great ministery of the spirit is but once for as baptism is so is confirmation I end this discourse with a plain exhortation out of S. Ambrose upon those words of S. Paul He that confirmeth us with you in Christ is God Repete quia accepisti signaculum spirituale spiritum sapientiae intellectus spiritum consilii atque virtutis spiritum cognitionis atque pietatis Spiritum Sancti timoris serva quod accepisti Signavit te Deus Pater confirmavit te Christus Dominus Remember that thou who hast been confirmed hast receiv'd the spiritual signature the spirit of wisdom and understanding the spirit of council and strength the spirit of knowledge and godliness the spirit of holy fear keep what thou hast receiv'd The Father hath seal'd thee and Christ thy Lord hath confirmed thee by his Divine Spirit and he will never depart from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless by evil works we estrange him from us The same advice is given by Prudentius Cultor Dei memento Te fontis lavacri Rorem subiisse Sanctum Et Chrismate innotatum Remember how great things ye have received and what God hath done for you ye are of his flock and his Militia ye are now to fight his battles and therefore to put on his armour and to implore his auxiliaries and to make use of his strengths and alwayes to be on his side against all his and all our Enemies But he that desires grace must not despise to make use of all the instruments of grace For though God communicates his invisible spirit to you yet that he is pleas'd to do it by visible instruments is more than he needs but not more than we do need And therefore since God descends to our infirmities let us carefully and lovingly address our selves to his ordinances that as we receive remission of sins by the washing of water and the body and blood of Christ by the ministery of consecrated Symbols so we may receive the Holy Ghost sub Ducibus Christianae militiae by the prayer and imposition of the Bishops hands whom our Lord Jesus hath separated to this ministery For if you corroborate your self by baptism they are the words of S. Gregory Nazianzen and then take heed for the future by the most excellent and firmest aids consigning your mind and body with the Vnction from above viz. in the Holy Rite of Confirmation with the Holy Ghost as the Children of Israel did with the aspersion on the door-posts in the night of the death of the first-born of Egypt what evil shall happen to you Meaning that no evil can invade you and what aid shall you get If you sit down you shall be without fear and if you rest your sleep shall be sweet unto you But if when ye have received the Holy spirit you live not according to his Divine principles you will lose him again that is you will lose all the blessing though the impression does still remain till ye turn quite Apostates in pessimis hominibus manebit licèt ad judicium saith S. Austin the Holy Ghost will remain either as a testimony of your Vnthankfulness unto condemnation or else as a seal of grace and an earnest of your inheritance of Eternal glory FINIS Books Printed at the Kings Printing-house and are to be sold by Samuel Dancer Bookseller in Castle-street Dublin DR Jeremy Taylors Lord Bishop of Down and Connor three Sermons Preached at Christ-Church Dublin viz. The Righteousness Evangelical described The Christians Conquest over the body of Sin and Faith working by Love Octav. His Funeral Sermon at the Funeral of the Lord Primate 40. This present Treatise of Confirmation 40. There will shortly be published his Treatise against Popery of the necessity of which no man can be ignorant Dr. Lightburne's Sermon at Christ-Church on 23. of October 40. A perfect Collection of Acts of the late Parliament to be sold