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
need of much power from on high to give the holy spirit for it is not all one to obtain remission of sins and to have received this virtue or power from above Quamvis enim continuò transituris sufficiant regenerationis beneficia victuris tamen necessaria sunt confirmationis auxilia said Melchiades Although to them that die presently the benefits of regeneration baptismal are sufficient yet to them that live the Auxiliaries of confirmation are necessary for according to the saying of St. Leo in his Epistle to Nicetas the Bishop of Aquileja commanding that Hereticks returning to the Church should be confirmed with invocation of the holy spirit and imposition of hands they have onely received the form of baptism sine sanctificationis virtute without the virtue of sanctification meaning that this is the proper effect of Confirmation For in short Although the newly listed Souldiers in humane warfare are enrolled in the number of them that are to sight yet they are not brought to battle till they be more trained and exercised So although by baptism every one is ascribed into the catalogue of believers yet he receives more strength and grace for the sustaining and overcoming the temptations of the Flesh the World and the Devil onely by imposition of the Bishops hands They are words which I borrowed from a late Synod at Rhemes that 's the first remark of blessing in confirmation we receive strength to do all that which was for us undertaken in baptism For the Apostles themselves as the H. Fathers observe were timorous in the Faith until they were confirmed in Pentecost but after the reception of the Holy Ghost they waxed valiant in the Faith and in all their spiritual combats 2. In Confirmation we receive the Holy Ghost as the earnest of our inheritance as the seal of our salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen we therefore call it a seal or signature as being a guard and custody to us and a signe of the Lords dominion over us The confirmed person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheep that is mark'd which Thieves do not so easily steal and carry away To the same purpose are those words of Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember that holy mystogogy in which they who were initiated after the renouncing that Tyrant the Devil and all his works and the confession of the true King Jesus Christ have received the Chrism of spiritual Vnction like a Royal signature by that Vnction as in shadow perceiving the invisible grace of the most holy Spirit That is in Confirmation we are sealed for the service of God and unto the day of Redemption then it is that the seal of God is had by us The Lord knoweth who are his Quomodo verò dices Dei sum si notas non produxeris said S. Basil. How can any man say I am Gods sheep unless he produce the marks Signati estis Spiritu promissionis per Sanctissimum Divinum Spiritum Domini grex effecti sumus said Theophylact. When we are thus seal'd by the most Holy and Divine spirit of promise then we are truly of the Lords Flock and mark'd with his seal that is when we are ritely confirm'd then he descends into our souls and though he does not operate it may be presently but as the reasonable soul works in its due time and by the order of Nature by opportunities and new fermentations and actualities so does the spirit of God when he is brought into use when he is prayed for with love and assiduity when he is caressed tenderly when he is us'd lovingly when we obey his motions readily when we delight in his words greatly then we find it true that the soul had a new life put into her a principle of perpetual actions but the tree planted by the waters side does not presently bear fruit but in its due season By this spirit we are then seal'd that whereas God hath laid up an inheritance for us in the Kingdom of Heaven and in the faith of that we must live and labour to confirm this faith God hath given us this pledge the spirit of God is a witness to us and tells us by his holy comforts by the peace of God and the quietness and refreshments of a good Conscience that God is our Father that we are his Sons and Daughters and shall be co-heirs with Jesus in his eternal Kingdom In baptism we are made the Sons of God but we receive the witness and testimony of it in Confirmation This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost the Comforter this is he whom Christ promis'd and did send in Pentecost and was afterwards ministred and conveyed by prayer and imposition of hands and by this Spirit he makes the Confessors bold and the Martyrs valiant and the tempted strong and the Virgins to perfevere and Widows to sing his praises and his glories And this is that excellency which the Church of God called the Lords seal and teaches to be imprinted in Confirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect Phylactery or Guard even the Lords seal so Eusebius calls it I will not be so curious as to enter into a discourse of the Philosophy of this But I shall say that they who are Curious in the secrets of Nature and observe external signatures in Stones Plants Fruits and Shells of which Naturalists make many observations and observe strange effects and the more internal signatures in minerals and living bodies of which Chymists discourse strange secrets may easily if they please consider that is infinitely credible that in higher essences even in Spirits there may be signatures proportionable wrought more immediately and to greater purposes by a Divine hand I only point at this and so pass it over as it may be not fit for every mans consideration And now if any Man shall say we see no such things as you talk of and find the confirm'd people the same after as before no better and no wiser not richer in gifts not more adorned with graces nothing more zealous for Christs Kingdom not more comforted with hope or established by faith or built up with charity they neither speak better nor live better And what then Does it therefore follow that the Holy Ghost is not given in Confirmation Nothing less For is not Christ given us in the Sacrament of the Lords Supper Do not we receive his body and his blood Are we not made all one with Christ and he with us And and yet it is too true that when we arise from that holy feast thousands there are that find no change But there are in this two things to be considered One is that the changes which are wrought upon our souls are not after the manner of Nature visible and sensible and with observation The Kingdom of God cometh not with Observation for it is within you and is only discerned spiritually and produces its effects by the method of Heaven and is
ΧΡΙΣΙΣ ΤΕΛΕΙâ—ΤΙΚΗ A DISCOURSE OF Confirmation For the use of the Clergy and Instruction of the People of Ireland By Jeremy Lord Bishop of Down Publish'd by Order of Convocation AND Dedicated to His Grace James Duke Marquess and Earl of Ormonde c. Lord Lieutenant General and General Governour of His Majesties Kingdom of Ireland DUBLIN Printed by John Crooke Printer to the Kings Most Excellent Majesty and are to be sold by Samuel Dancer next door to the Beare and Ragged-staffe in Castle-street 1663. To His Grace James Duke Marquess and Earl of Ormonde Earl of Ossory and Brecknock Viscount Thurles Lord Baron of Arclo and Lanthony Lord of the Regalities and Liberties of the County of Tipperary Chancellor of the University of Dublin Lord Lieutenant General and General Governour of His Majesties Kingdom of Ireland Lord Lieutenant of the County of Sommerset one of the Lords of His Majesties most Honourable Privy-Councils of His Majesties Kingdoms of England Scotland and Ireland Lord Steward of His Majesties Houshold Gentleman of His Majesties Bed-Chamber and Knight of the most Noble Order of the Garter May it please Your Grace IT is not any Confidence that I have Dexterously performed this charge that gives me the boldness to present it to Your Grace I have done it as well as 〈◊〉 For I took not this task upon my self but was entreated to it by them who have power to Command me But yet it is very necessary that it should be addressed to Your Grace who are as Sozomen said of Theodosius Certaminum Magister orationum Judex constitutus You are appointed the great Master of our arguings and are most fit to be the Judge of our Discourses especially when they do relate and pretend to publick Influence and Advantages to the Church We all are Witnesses of Your Zeal to promote true Religion and every day find You to be a Great Patron to this very poor Church which groans under the Calamities and permanent effects of a War acted by Intervals for above 400. years such which the Intermedial Sun-shines of Peace could but very weakly repair our Churches are still demolished much of the Revenues irrecoverably swallowed by Sacriledge and digested by an unavoidable impunity Religion infinitely divided and parted into formidable Sects the People extreamly ignorant and wilful by inheritance superstitiously irreligious and uncapable of reproof and amidst these and very many more inconveniences it was greatly necessary that God should send us such a KING and he send us such a Viceroy who wedds the Interests of Religion and joynes them to his heart For we do not look upon your Grace only as a favourer of the Churches Temporal interest though even for that the Souls of the relieved Clergy do daily bless you neither are You our Patron only as the Cretans were to Homer or the Alenadae to Simonides Philip to Theopompus or Severus to Oppianus but as Constantine and Theodosius were to Christians that is desirous that true Religion should be promoted that the interest of Souls should be advanced that Truth should flourish and wise Principles 〈…〉 In order to which excellent purposes it is hoped that the reduction of the Holy Rite of Confirmation into use and Holy practice may contribute some very great moments For besides that the great usefulness of this Ministry will greatly endear the Episcopal order to which that I may use S. Hierom's words if there be not attributed a more than common Power and Authority there will be as many Schisms as Priests it will also be a means of endearing the Persons of the Prelates to their Flocks when the People shall be convinced that there is or may be if they please a perpetual entercourse of Blessings and Love between them when God by their Holy hands refuses not to give to the People the earnest of an eternal inheritance when by them he blesses and that the grace of our Lord Jesus and the Love of God and the Communication of his Spirit is conveyed to all Persons capable of the grace by the Conduct and on the hands and prayers of their Bishops And indeed not only very many single Persons but even the whole Church of Ireland hath need of Confirmation We have most of us contended for false Religions and un-Christian propositions and now that by Gods mercy and the prosperity and piety of his Sacred Majesty the Church is broken from her cloud and many are reduc'd to the true Religion and righteous worship of God we cannot but call to mind how the Holy Fathers of the Primitive Church often have declar'd themselves in Councils and by a perpetual Discipline that such Persons who are return'd from Sects and Heresies into the Bosom of the Church should not be rebaptiz'd but that the Bishops should impose hands on them in Confirmation It is true that this was design'd to supply the defect of those Schismatical Conventicles who did not use this Holy rite For this Rite of Confirmation hath had the fate to be oppos'd only by the Schismatical and Puritan Parties of old the Novatians or Cathari and the Donatists and of late by the Jesuits and new Cathari the Puritans and Presbyterians the same evil spirit of contradictions keeping its course in the same channel and descending regularly amongst Men of the same principles But therefore in the restitution of a Man or company of Men or a Church the Holy Primitives in the Council of C. P. Laodicea and Orange thought that to confirm such persons was the most agreeable Discipline not only because such persons did not in their little and dark assemblies use this rite but because they alwayes greatly wanted it For it is a sure Rule in our Religion and is of an eternal truth that they who keep not the Unity of the Church have not the Spirit of God and therefore it is most fit should receive the ministery of the spirit when they return to the bosom of the Church that so indeed they may keep the Unity of the Spirit in the Bond of Peace And therefore Asterius Bishop of Amasia compares Confirmation to the ring with which the Father of the Prodigal adorn'd his returning Son Datur nempe prodigo post stolam annulus nempe Symbolum intelligibilis signaculi spiritus And as the Spirit of God the Holy Dove extended his mighty wings over the Creation and hatch'd the new-born World from its seminal powers to Light and Operation and Life and Motion so in the Regeneration of the souls of Men he gives a new being and heat and life Procedure and Perfection Wisdom and Strength and because that this was ministred by the Bishops hands in Confirmation was so firmly believ'd by all the Primitive Church therefore it became a Law and an Vniversal practice in all those ages in which Men desir'd to be sav'd by all means The Latin Church and the Greek alwayes did use it and the Blessings of it which they believ'd consequent to it they expressed
Bohemian Churches do observe it carefully and it is recommended and establish'd in the harmony of the Protestant Confessions And now may it please Your Grace to give me leave to implore Your Aid and Countenance for the propagating this so religious and useful a Ministery which as it is a peculiar of the Bishops office is also a great enlarger of Gods gifts to the People it is a great instrument of Vnion of hearts and will prove an effective deletory to Schism and an endearment to the other parts of Religion it is the consummation of Baptism and a preparation to the Lords Supper it is the vertue from on high and the solemnity of our spiritual adoption But there will be no need to use many arguments to enflame Your zeal in this affair when Your Grace shall find that to promote it will be a great service to God that this alone will conclude Your Grace who are so ready by Laws and Executions by word and by example to promote the Religion of Christ as it is taught in these Churches I am not confident enough to desire Your Grace for the reading this Discourse to lay aside any one hour of Your greater Employments which consume so much of Your Dayes and Nights But I say that the Subject is greatly Worthy of Consideration Nihil enim inter manus habui cui majorem sollicitudinem praestare deberem and for the book it self I can only say what Secundus did to the wise Lupercus Quoties ad fastidium legentium deliciasque respicio intelligo nobis commendationem ex ipsâ mediocritate libri petendam I can Commend it because it is little and so not very troublesome and if it could have been writen according to the worthiness of the thing Treated in it it would deserve so great a Patronage but because it is not it will therefore greatly need it but it can hope for it on no other account but because it is laid at the feet of a Princely Person who is Great and Good and one who not only is bound by Duty but by choice hath Obliged Himself to do advantages to any Worthy instrument of Religion But I have detain'd Your Grace so long in my address that Your Pardon will be all the Favour which ought to be hop'd for by Your Grace's most Humble and Obliged Servant Jer. Dunensis A DISCOURSE OF CONFIRMATION The Introduction NExt to the Incarnation of the Son of God and the whole Oeconomy of our Redemption wrought by him in an admirable order and Conjugation of glorious mercies the greatest thing that ever God did to the World is the giving to us the Holy Ghost and possibly this is the consummation and perfection of the other For in the work of Redemption Christ indeed made a new World we are wholly a new Creation and we must be so and therefore when S. John began the Narrative of the Gospel he began in a manner and stile very like to Moses in his History of the first Creation In the beginning was the word c. All things were made by him and without him was not any thing made that was made But as in the Creation the matter was first there were indeed Heavens and Earth and Waters but all this was rude and without form till the Spirit of God moved upon the face of the waters So it is in the new Creation We are a new Mass redeem'd with the blood of Christ rescued from an evil portion and made Candidates of Heaven and Immortality but we are but an Embryo in the regeneration until the Spirit of God enlivens us and moves again upon the waters and then every subsequent motion and operation is from the Spirit of God We cannot say that Jesus is the Lord but by the Holy Ghost By him we live in him we walke by his aids we pray by his emotions we desire we breath and sigh and groan by him he helps us in all our infirmities and he gives us all our strengths he reveals mysteries to us and teaches us all our duties he stirs us up to holy desires and he actuates those desires he makes us to will and to do of his good pleasure For the Spirit of God is that in our spiritual life that a Mans soul is in his Natural without it we are but a dead and liveless trunke But then as a Mans soul in proportion to the several operations of life obtains several appellatives it is Vegetative and Nutritive Sensitive and Intellective according as it operates So is the Spirit of God He is the spirit of Regeneration in Baptism of renovation in Repentance the spirit of love and the spirit of holy fear the searcher of the hearts and the spirit of discerning the spirit of wisdom and the spirit of prayer In one mystery he illuminates and in another he feeds us he begins in one and finishes and perfects in another It is the same spirit working divers operations For he is all this now reckoned and he is every thing else that is the principle of good unto us he is the beginning and the progression the consummation and perfection of us all and yet every work of his is perfect in it's kind and in order to his own designation and from the beginning to the end is perfection all the way Justifying and sanctifying grace is the proper Entitative product in all but it hath divers appellatives and connotations in the several rites and yet even then also because of the identity of the principle the similitude and general consonancy in the effect the same appellative is given and the same effect imputed to more that one and yet none of them can be omitted when the great Master of the family hath blessed it and given it institution Thus S. Dionys calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of the Divine birth and yet the baptized person must receive other mysteries which are more signally perfective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirmation is yet more perfective and is properly the perfection of Baptism By Baptism we are Heirs and are adopted to the inheritance of sons admitted to the Covenant of repentance and engag'd to live a good life yet this is but the solemnity of the Covenant which must pass into after-acts by other influences of the same Divine principle Until we receive the spirit of obsignation or Confirmation we are but babes in Christ in the meanest sense Infants that can do nothing that cannot speak that cannot resist any violence expos'd to every rudeness and perishing by every temptation But therefore as God at first appointed us a ministery of a new birth so also hath he given to his Church the consequent Ministry of a new strength The spirit moov'd a little upon the waters of Baptism and gave us the principles of life but in Confirmation he makes us able to move our selves In the first he is the spirit of life but in this he is the spirit of strength and motion
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
the Ministry and disparks the inclosures and layes all in common and makes men supream controulers of the Orders of God and relies upon a false principle for in true Divinity and by the Oeconomy of the spirit of God there can be no Minister of any Divine Ordinance but he that is of Divine appointment there can be none but the ordinary Minister I do not say that God is tied to this way he cannot be tied but by himself and therefore Christ gave a special Commission to Ananias to baptize and to confirm St. Paul and he gave the Spirit to Cornelius even before he was baptized and he ordained St. Paul to be an Apostle without the ministry of man But this I say That though God can make Ministers extraordinary yet Man cannot and they that goe about to do so usurp the power of Christ and snatch from his hand what he never intended to part with The Apostles admitted others into a part of their care and of their power but when they intended to imploy them in any ministry they gave them so much of their Order as would enable them but a person of a lower order could never be deputed Minister of actions appropriate to the higher which is the case of Confirmation by the practise and tradition of the Apostles and by the Universal practise and Doctrine of the Primitive Catholick Church by which Bishops onely the successors of the Apostles were alone the Ministers of Confirmation and therefore if any man else usurp it let them answer it they do hurt indeed to themselves but no benefit to others to whom they minister shadows instead of substances SECT V. The whole procedure or Ritual of Confirmation is by Prayer and Imposition of Hands THE Heart and the Eye are lift up to God to bring Blessings from him and so is the Hand too but this also falls upon the People and rests there to apply the descending blessing to the proper and prepared suscipient God governed the People of Israel by the hand of Moses and Aaron Et calidae fecére silentia turbae Majestate manus and both under Moses and under Christ when ever the President of Religion did bless the People he lifted up his hand over the Congregation and when he blessed a single person he laid his hand upon him This was the Rite used by Jacob and the Patriarchs by Kings and Prophets by all the eminently Religious in the Synagogue and by Christ himself when he blessed the Children which were brought to him and by the Apostles when they blessed and confirmed the baptized Converts and whom else can the Church follow The Apostles did so to the Christians of Samaria to them of Ephesus and St. Paul describes this whole mystery by the Ritual part of it calling it the foundation of imposition of hands It is the solemnity of blessing and the solemnity and application of Paternal prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Clement of Alexandria Upon whom shall he lay his hands Whom shall he bless Quid enim aliud est impositio manuum nisi Oratio super hominem said St. Austine The Bishop's laying his hands on the People what is it but the solemnity of Prayer for them that is a prayer made by those sacred persons who by Christ are appointed to pray for them and to bless in his Name and so indeed are all the ministeries of the Church Baptism Consecration of the B. Eucharist Absolution Ordination Visitation of the Sick they are all in genere orationis they are nothing but solemn and appointed Prayer by an intrusted and a gracious Person specificated by a proper order to the end of the blessing then designed and therefore when Saint James commanded that the sick Persons should send for the Elders of the Church he adds and let them pray over them that is lay their hands on the sick and pray for them that is praying over them It is adumbratio dextrae as Tertullian calls it the right hand of him that ministers over-shadows the person for whom the solemn Prayer is to be made This is the Office of the Rulers of the Church for they in the Divine Eutaxy are made your Superiours they are indeed your servants for Jesus sake but they are over you in the Lord and therefore are from the Lord appointed to bless the People for without contradiction saith the Apostle the less is blessed of the greater that is God hath appointed the Superiours in Religion to be the great Ministers of Prayer he hath made them the gratious Persons them he will hear those he hath commanded to convey your needs to God and Gods blessings to you and to ask a blessing is to desire them to pray for you them I say whom God most respecteth for their piety and zeal that way or else regardeth for that their place and calling bindeth them above others to do this duty such as are Natural and Spiritual Fathers It is easie for prophane persons to deride these things as they do all Religion which is not conveyed to them by sense or natural demonstrations but the Oeconomy of the spirit and the things of God are spiritually discerned the spirit bloweth where it listeth and no Man knows whence it comes and whether it goes and the Operations are discerned by Faith and received by Love and by Obedience Date mihi Christianum intelligit quod dico None but true Christians understand and feel these things but of this we are sure that in all the times of Moses Law while the Synagogue was standing and in all the dayes of Christianity so long as men loved Religion and walked in the Spirit and minded the affairs of their Souls to have the prayers and the blessing of the Fathers of the Synagogue and the Fathers of the Church was esteemed no small part of their Religion and so they went to Heaven But that which I intend to say is this That Prayer and Imposition of Hands was the whole procedure in the Christian Rites and because this ministery was most signally performed by this ceremony and was also by St. Paul called and noted by the name of the Ceremony imposition of hands this name was retained in the Christian Church and this manner of ministring Confirmation was all that was in the commandment or institution But because in Confirmation we receive the Unction from above that is then we are most signally made Kings and Priests unto God to offer up spiritual sacrifices and to enable us to seek the Kingdom of God and the Righteousness of it and that the giving the holy spirit is in Scripture called the Unction from above the Church of God in early Ages made use of this Allegory and passed it into an External ceremony and representation of the mystery to signifie the inward Grace Post inscripta oleo frontis signacula perque Vnguentum Regale datum est Chrisma perenne We are consigned on the fore-head with Oyl
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