Chrisis teleiōtikē, A discourse of confirmation for the use of the clergy and instruction of the people of Ireland / by Jeremy, Lord Bishop of Down ; and dedicated to His Grace James, Duke ... and General Governor of His Majesties kingdom of Ireland.

SECT VI. (Book 6)

Many great Graces and Blessings are conse∣quent to the Worthy reception and due ministery of Confirmation. (Book 6)

IT is of it self enough, when it is fully understood, what is said in the Acts of the Apostles at the first mi∣nistration of this Rite. They received the Holy Ghost, that is, according to the expression of our Blessed Savi∣our 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 appoint∣ment, yet it is properly and most signally true, and as it were in some sense,* 1.1 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 with∣out 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 with∣out 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 Com∣munion frequently,* 1.2 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 con∣tentions 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 re∣pairs the breaches, and adds new Energy, and proceeds in the same dispensations; and is renewed often, where∣as the others are but once.

Excellent therefore are the words of John Gerson the Famous Chancellor of Paris,* 1.3 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 can∣not be had. This necessity is absolute but there is a con∣ditional necessity. Thus if a Man would not become weak, it is necessary that he eat his meat well. And so Confir∣mation 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 pro∣fit

that thou art raised up by Baptism, if thou art not able to stand by Confirmation? Not that Baptism 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 ti∣ed to use his own Oeconomy, and expect the blessings ap∣pointed by his own ministeries: And because to pray∣er 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 sea∣sons 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 ef∣fected 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 forti∣tude, and boldness, to confess the Faith of Christ cru∣cified, 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 re∣gular effect.

St. Austin said, That the holy spirit in confirmation was given ad dilatanda Ecclesiae primordia, for the pro∣pogating 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.* 1.4 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 promi∣sed 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 confirmati∣on 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 pro∣mise. It is very remarkable what St. Paul sayes of the beginnings of our being Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the form of Doctrine unto which ye were delivered. Cajetan observes right, That this is a new and Emphati∣cal 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,* 1.6 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 bon∣dage, 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 ple∣nitudinem tribuit ad innocentiam, sed in confirmatione aug∣mentum praestat ad gratiam,* 1.7 said Eusebius Emissenus. In baptism we are made innocent, in confirmation we receive the increase of the spirit of grace; in that we are rege∣nerated unto life, in this we are strengthned unto bat∣tle,

Dono sapientiae illuminamur, aedisicamur, erudimur, insiruimur, confirmamur, ut illam sancti spiritus vocem audire possimus,* 1.8 intellectum tibi dabo, & instruam te in h••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 under∣standing heart, and teach thee in the way wherein thou shalt walk:

For so,

Signari populos effuso pignore sancto Mirandae virtutis opus,* 1.9—

It is a work of great and wonderful powers when the holy pledge of God is poured forth upon the peo∣ple: This is that power from on high which first de∣scended 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,* 1.10 ut detur spiritus sanctus. Non enim idem est as∣sequi remissionem peccatorum, & accipere virtutem illam, said St. Chrysostom. You see that this is not easily done, but there is need of much power from on high to give

the holy spirit; for it is not all one to obtain remissi∣on of sins, and to have received this virtue or power from above. Quamvis enim continuò transituris suffi∣ciant 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 accord∣ing to the saying of St. Leo in his Epistle to Nicetas the Bishop of Aquileja, commanding that Hereticks return∣ing 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 war∣fare 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 temptati∣ons of the Flesh, the World, and the Devil, onely by impo∣sition 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. Fa∣thers 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Remember that holy mystogogy,* 1.11 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 Re∣demption; then it is, that the seal of God is had by us, The Lord knoweth who are his. Quomodo verò dices,* 1.12 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 Sanctissi∣mum 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 fermen∣tations 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 con∣firm this faith, God hath given us this pledge: the spi∣rit 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 Fa∣ther, 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 wit∣ness and testimony of it in Confirmation. This is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a perfect Phylactery or Guard, even the Lords seal, so Eusebius calls it.* 1.13

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 infi∣nitely 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 zea∣lous 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 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 Ba∣ptism, or the Lords Supper, or any other ministery E∣vangelical.

The other thing is this. If we do not find the effects of the spirit in Confirmation, it is our faults. For he is re∣ceiv'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 ad∣juvari dicitur, qui nihil facit. He that does nothing, cannot be said to be help'd. Unless we in these instan∣ces 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 re∣ceive 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 re∣ceive him with humility and follow him with obedi∣ence, 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 at∣tend 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 there∣fore think well? That is from the Holy Spirit of God.

To conclude this inquiry:* 1.14 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 no∣tices of Religion, or the spirit of Christianity. Hea•• what the Scriptures yet further say in this mystery. Now he which confirmeth or stablisheth us with you in Christ,* 1.15 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 con∣tain in them the spiritual part of this Ritual, are also expounded of the Rite and Sacramental it self, by S. Chry∣sostom, Theodoret and Theophylact; that I may name no more. For in this mystery, Christos nos efficit, & mise∣ricordiam Dei nobis annunciat per Spiritum Sanctum, said S. John Damascen;* 1.16 he makes us his anointed ones, and by the Holy Spirit he declares his eternal mercy to∣wards 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.

Notes

• * 1.1

  Part. 3. qu. 72. art. 6. ad prim.
• * 1.2

  Epist. 54.
• * 1.3

  In opusc. art. de Confirmat.
• * 1.4

  John 7. 38.
• * 1.5

  Rom. 6. 17.
• * 1.6

  V. 18.
• * 1.7

  Serm de Pen∣tecoste.
• * 1.8

  Habetur ap••d Gratian. de consecrat. dist. 5. c. spiritus S.
• * 1.9

  Tertull ad∣••••••. 〈…〉〈…〉. l. 1. ca••. c. 3.
• * 1.10

  Homil. 18. in Acta.
• * 1.11

  Comment. in Cantic. c. 1. 2.
• * 1.12

  In adhort. ad baptis.
• * 1.13

  Apud. Euseb.
• * 1.14

  1 Cor. 12. 7.
• * 1.15

  2 Cor. 1. 21.
• * 1.16

  Lib. 4. de fide cap 10.