Confirmation

It is ordered Rubr. 1. at Confirm. That none should be confirm'd till they come to the use of reason, and can say their Catechism, for these reasons.

1. Because then they may with their own mouth ratifie and confirm the promise made for them by their Godfathers.
2. Because they then begin to be in danger of temptation, against which they receive strength in confirmation.
3. Because this is agreeable with the usage in times past; by times past, we must not understand the first times (for then confirmation was administred presently after baptism,) but later times; in which the first order hath been of a long time omitted for these reasons given; and this order, which our Church observes generally received throughout Christendom.

Lest any man should think it any detriment to the child to stay till such years, holy Church assures us out of holy Scripture, that children baptized, till they come to years to be tempted, have no need of confirmation, having all things necessary for their, that is, childrens salvation, and be undoubtedly saved. The same saies Antiquity, S. Aug. Ser. 2. post Dom. Palmar. You are coming to the holy Font, ye shall be washt in baptism, ye shall be renewed by the saving laver of regeneration; ascending from that laver, ye shall be without all sin: if so, then safe; for blessed is the man whose iniquities are forgiven, Psal. 32. 1.

S. Chrys. Hom. 11. in ep. ad Rom. c. 6. Quemadmodum corpus Christi sepultum in terra fructum tulit, universi urbis salutem, ita & nostrum sepultum in baptismo, fructum tulit, justitiam, sanctificationem, adoptionem, infinita bona, feret autem & resurrectionis postea donum. The body of Christ buried in the earth, brought forth fruit, namely the salvation of the whole world; so our body buried in baptism hath brought forth fruit, righteousness, sanctification, adoption, infinite good things, and shall afterwards have the gift of the Resurrection.

It were too long to cite particulars, take the COUNC. of MILEVIS for all, Can. 2. Ideo parvuli qui nihil peccatorum in semetipsis committere potuerunt, in peccatorum remissionem veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione contraxerunt. Therefore infants, who could not sin actually, are truly baptized for the remission of sins, that that which they have contracted by their birth might be cleansed by their second birth. And the Council pronounces Anathema to them that deny it.

But more than all this is the express words of Scripture, Gal. 3. 26. where S. PAUL proves that they were the children of God, for, or because they were baptized; if they be children, then are they heirs of God, Romans 8. 27. 1 S. Pet. 3. 21. Baptism saves us. Again, Gal. 3. 27. As many of you as have been baptized into Christ, have put on Christ, and that surely is enough for salvation. By all this, we see the effect of Baptism is salvation: Now if children be capable of baptism, as hath been proved, then sith they no way hinder or resist this grace, it necessarily follows that they are partakers of the blessed effects of baptism, and so are undoubtedly saved.

The children that are to be confirmed are to be brought to the Bishop by one that shall be their Godfather, who may witness their confirmation. The Godfather may be the same that was at baptism, but in most places, the custome is to have another. De Cons. Dist. 4. c. 100.

And the Bishop shall confirm them. Rubr. before confirmation. So was it of old S. Aug. de Trinit. l. 15 c. 20. Chrys. hom. 18. in Act. speaking of Philip, when he had baptized, He did not give the holy Ghost to the baptized, for he had no power, for this was the gift of the Apostles alone. Before him Cyprian ep. 73 Those that were baptized by Philip the Deacon, were not baptized again, but that which was wanting was supplyed by Peter and John, by whose prayers and imposition of hands the holy Ghost was called upon, and poured upon them. Which very thing is done amongst us now; they that are baptized, are offered up to the Bishops of the Church, that by our prayer and imposition of hands they may receive the holy Ghost. Before him Vrban Anno Dom. 222. tells us, that Bishops only did confirm. And S. Hierom. dial. adv. Lucifer. saies it was, Totius orbis consensus in hanc partem, the general acknowledgement of the whole Christian World.

This holy Rite hath been too little understood by many, and therefore too lightly esteem'd and valued: for the remedy whereof, it may not be amiss to shew the benefit of it in these conclusions following.

1. The Holy Ghost was given to persons baptized, by the Apostles prayers and laying on of hands, Acts 8. 14, 15, 16. Acts 19. 6.
2. This gift of the Holy Ghost so given, was not only, nor principally, the gift of miracles or speaking with tongues. For, first, Confirmation is reckoned by S. Paul amongst Fundamentals, Heb. 6. 1, 2. which were necessary to all ages of the Church; but the gift of miracles was not such, for that lasted but a while, as experience hath taught us. Again, confirmation was administred to all baptized persons, Acts 8. 15. 19. 6. but all baptized persons were not to have the gift of miracles, 1 Cor. 12. 8, 9. To one is given by the Spirit the word of wisdom, to another the working of miracles. And again, 29. verse, Are all workers of miracles? It is true that in the Apostles times, the inward grace of confirmation was attended with miracles, but it will not thence follow that miracles were the principal intended gift in confirmation, no more than that the visible opening of Heaven is the proper effect of baptism, because at our Saviours baptism, the heavens were so opened, S. Matthew 3. or that the proper effect of preaching is to work miracles, because that at the Apostles preaching miracles were wrought, Acts 10. 44. In those first times, the Holy Ghost fell upon Believers and they spake with tongues. Signa erant tempori opportuna, [Those signs were seasonable to those times:] does any man now expect that those, that receive the holy Ghost by our prayers and imposition of hands, should speak with tongues? and if they do not speak with tongues, is any man of so perverse a heart, as to say, that they have not received the holy Ghost? S. Aug. in ep. S. Ioh. tractat. 6. In the beginning of spiritual and marvellous dispensations, outward signs appeared to confirm the new preached faith, but now that the faith is sufficiently confirm'd, although such miracles be not wrought, yet we receive those inward graces and vertues, which were signified and demonstrated by those signs, Chrys. in S. Matth. Hom. 13.
3. The proper and principal effect of confirmation was, and is, Ghostly strength and power to resist temptations, as our Church teaches Rubr. 1. before the Catechism. That the baptized, when they come to years and the use of reason, may have, not their baptism confirm'd (which needs no confirmation to perfect it,) but themselves and their souls, by some new vertue and power, or by an addition and increase of former graces, by which they may be enabled against those temptations that shall assault them, whence it is called Confirmation. Regeneramur ad vitam per baptismum, in hoc confirmamur ad pugnam. [By baptism we are regenerated to life, in confirmation we are strengthned to fight, against our enemies: Melchiad. ep. ad Epis. Hisp. about the year 311.] In Confirmation the Holy Ghost is given for strength, as he was given to the Apostles at Pentecost, that Christians may boldly confess the Name of Christ. Conc. Flor. Tertul. de bapt. Cypr. ep. 2. ad Donat. For our fuller perswasion of this, it will be necessary to consider that our Lord Christ promised to his Apostles after they had been baptized, that, When he went away, he would send them the holy Ghost to be their Comforter or strengthener, S. Iohn 16. 7. to make them able to bear witness of Christ, notwithstanding all the threats and terrors of men, S. John 15. 27. 16. 1, 2, 3. And Acts 1. 5. he promises them, that, Not many daies hence, they should receive the holy Ghost, or the power of the Holy Ghost, whereby they (that forsook him formerly and fled) should be henceforth emboldned and encouraged to bear witness to him all the World over, vers. 8. This promise was performed at Pentecost, Acts 2. 4. They were filled with the holy Ghost, and began to speak, and to bear witness of Christ with courage, verse 36. This very promise made to the Apostles formerly, and perform'd at Pentecost, belongs to every one of us that are baptized, Acts 2. 38. Repent and be baptized every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost: For this promise of the holy Ghost fulfilled on us, verse 33. is unto you and to your children, and to all that are afar off. And what S. Peter here promises them, was fulfilled by him and the other Apostles; for by their prayer and imposition of hands, they received, after baptism, the holy Ghost, not only enabling them to speak miraculously, but also strengthening and comforting them inwardly, as he did the Apostles. For the same that was promised to the Apostles, belonged to them and their children, and was given by imposition of hands. Now that which was promised to the Apostles, was principally, ghostly strength and comfort, on which that gift of miracles was an attendant, as we have seen: this then is the principal effect of confirmation, the gift of the holy Ghost by way of eminence, Acts 2 38. Hence this phrase, Full of the holy Ghost, is interpreted by Scripture to be the same in effect with this, Full of ghostly courage and strength. Act. 4. 8. 31. They were all filled with the holy Ghost, and spake with boldness the word of the Lord, Acts 7. 55. and Acts 6. 5. Stephen full of faith and the holy Ghost, that is, full of faith and power, verse 8.
4. This Office of Confirmation, as well as that of Baptism, is to continue in the Church as long as that shall be Militant here on earth. For S. Paul Heb. 6. 1, 2. joyns them together, calling them Fundamentals; and a Fundamental in one age is so in another. Besides we have seen that Confirmation was the means used by the Apostles, (and doubtless not without their Lords direction and guidance of his Spirit,) for conveying the holy Ghost the Comforter into persons baptized: and since that all ages have as much need of that ghostly strength as the age of the Apostles had, and that the promise of it belongs to us all, as well as to them, as formerly hath been proved; and since that we find no other means appointed instead of Confirmation, for the conveighing of the gift of the holy Ghost, then given by confirmation; it remains, that we conclude, that Confirmation is still to continue. And so the Church Catholick hath taught us both by her doctrine and practice: as may be seen by the quotations cited above.
5. That Bishops, who succeed the Apostles, are to be the Ministers of this holy Rite hath been shewn above.

D. Or laying on of hands.] As the tongue is to the heart, such is the hand to the tongue, an interpreter: celere partes, saith the excellent orator, loguentem adjuvant, he (prope est ut dicam) ipse loquuntur. In demonstrandis personis atque locis adverbiorum atque pronominum obtinent vicem: “ other members do help the speaker, but the hands I almost say speak themselves: in demonstrating places and persons, they serve instead of adverbs and pronouns.” Adverbs for place, and pronouns for persons. So according to the ancient mode of renunciation in baptism, the party to be baptized was commanded, protensa manu, ὡς παρόντι, Satane renuntiare, “to renounce Satan, by stretching out his hand as to one present;” where the protending of the hand towards the west, that quarter of the heaven whence darkness begins, the prince of darkness by this prosopopea was indigitated. So also, according to the universal mode of all nations, the hands in prayer are lifted up towards heaven, the place whither our prayers tend. So when our prayers are limited and restrained to any one peculiar thing or person, the manner is to lay the hand upon that object relative to the invocation. So the paternal benediction given by Jacob to the children of Joseph, was performed by “laying his hands upon their heads,” Gen. xlviii. 14. After the same manner also did persons of remarkable sanctity bless such infants as were upon that account brought to them, as our Saviour, Mark x.16. And in analogy, or resemblance of that practice, is the ceremony of imposition of hands in this office of Confirmation, whereby the Church, using the ministration of the venerable fathers, the bishops, invocateth the divine benediction upon her children, now entering their adult state and riper years.

The Office begins on this wise, Our help standeth in the Name of the Lord. Of such short ejaculations in general hath been said in the Morning Prayer; concerning these in particular, that they are fitted to the Office, will appear to them that consider, that Confirmation is appointed for the strengthning of us against all our ghostly enemies; which though they be many and great; yet is there no reason to despair of obtaining strength enough to resist them, for Our help stands in the Name of the Lord, who hath made heaven and earth: who is therefore able enough and willing also to help them that call upon his Name, Blessed therefore be the Name of the Lord hence forth and for ever.

After these Versicles follows a Prayer, that God would strengthen the baptized, with the holy Ghost the Comforter, who had in their baptism received him as a Sanctifier. These two wayes, to omit others, we are taught in holy Scripture, that the holy Ghost may be received, as a sanctifier and cleanser in holy baptism, Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost: and after baptism we may receive him again as a Comforter and strengthener. The Apostles, who received him the first way in baptism, are promised to receive him the second; S. Iohn 16. 7. Acts 1. 8. which was performed Acts 2. 4. They were filled with the holy Ghost.

Then shall the Bishop lay his hands upon them severally. By this sign certifying them of Gods Goodness towards them, and consigning it upon them. This is the most ancient and Apostolical Rite of Confirmation, Acts 8. 17. and by this name it is known, Heb. 6. 2. The doctrine of baptisms, and laying on of hands.

E. Then the bishop shall lay his hands upon, &c.] Our Saviour being near His ascension, having given His last charge and commission to the Apostles, tells them what should be the sequence of that faith which should result from their predication and doctrine: “in My name they shall cast out devils, they shall speak with tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover,” Mark xvi. 17, 18. Which miracles, though believers did afterward perform, yet were not those operations the mere results of faith, nor did they do them as believers, but the power enabling them thereto was conveyed to them by the gift of the Holy Ghost; which gift not only imported an extraordinary collation, upon new regenerated converts, of the invisible graces of God’s Spirit, confirming their faiths daily more and more, and assisting them in the exercise of a holy and sanctified life and conversation; but also in outward qualifications, suitable to the exigent of those times for the working of miracles. Nor were those believers to expect or receive those gifts by any other prayers or any other hands than of the Apostles, that the world might know God had a more than ordinary value for their function, and consequently would require the highest honour deferred to it; upon this very account the Apostles, hearing that Samaria had received the word of God, and were baptized by Philip the evangelist, they sent Peter and John from Jerusalem to them “to pray for them, that they might receive the Holy Ghost,” implying thereby, that though Philip had commission to baptize and preach, yet could he not give the Holy Ghost. And when Simon Magus perceived what strange feats were done by those believers, after such prayer and imposition of hands of those Apostles, he thinking it would prove a money matter, bade liberally for it, till he understood he was in the wrong.

And though in tract of time, and by degrees, whole nations being converted to the Christian faith, the main cause of those miracles ceasing, they themselves began to abate both in number and quality; and so confirmation was not practised much upon that pretence; yet it being an Apostolical usage, and instituted also for another end, viz., an invocation of God’s inward sanctifying the person new baptized, by the grace of His Holy Spirit, a petition necessary at all times; the bishops succeeding the Apostles in the government of the Church, thought fit to continue it still, retaining it, as the Apostles did, to themselves alone, and not communicating it to any of the inferior clergy: qui in Ecclesia baptizantur prepositis Ecclesia offeruntur, saith Cyprian, “they who are baptized in the Church, are straightways presented to the presidents of the Church,” ut per nostram orationem ac manus impositionem Spiritum Sanctum consequantur, “that by our prayers and imposition of hands they may obtain the Holy Ghost.” The reason whereof is this; that whereas the bishop had condescended and delegated the power of baptizing to presbyters, which was originally resident in himself, as hath been said already, yet seeing requisite it was that God’s blessing should be implored upon those neophytes by them, and blessing is an act of paternal authority, it was convenient it should be reserved to himself, ad honorem sacerdotii, as St. Jerome saith, “in honour of his priestly superiority.” Other impositions of hands have been performed, some by presbyters and bishops indifferently, as that in receiving penitents to the peace of the Church, as that in consecrating of marriage; some by presbyters with bishops jointly, as that of ordination. But never any mere presbyter assumed this of confirmation, nor was it ever in the primitive Church permitted to any but to the bishop alone. To the contrary whereof, never was there produced any testimony authentic. Authentic, I say, for that Ambrose upon the Ephesians, whom some urge against it, is by the men who cite him confessed supposititious and a counterfeit.

But be he who they please, what says the man? Egypivn presbyteri consignant, si presens non sit episcopus; ‘in Egypt the presbyters consign if the bishop be not present.” Now if consignant here should prove not to import confirming, this shadow of a father will stand them in little stead. And who dares positively say it? not Blondellus I am certain, and yet he would as gladly have it so as another, for he is put to his sive’s, “either confirmation’, or blessing of penitents, or consecrating persons by ordination,” not knowing on which to fix. So that this, they know not who, speaks they know not what. And of all these sive’s which stand in competition, that of confirmation is least like to prevail; for the words are apud Aigyptum, “in Egypt.” Now in Egypt, and the patriarchdom of Alexandria, of all places in the world, presbyters were, for their fellow presbyter, Arius’s sake, in most disgrace; so as it was not allowed them in Alexandria, so much as to preach, and therefore they were the most unlikely to be indulged so great a favour as confirmation. Whence we may conclude, confirmation is not to be understood by consignation; and if not, no matter to this dispute which of the other two carry it; and if it were, yet is there odds against them too; for a learned Doctor is positive, that neither blessing of penitents, nor consecrating of persons to be ordained, can rationally be meant in this place, but that consignant is equivalent to consecrant, and so hath reference to consecrating of the elements; which even Blondellus himself doth also elsewhere admit as probable, and the Doctor proves it by a parallel place of the same supposed author: in Alexandria, et per totam Aigyptum si desit episcopus consecrat presbyter; “in Alexandria, and all over Egypt, the presbyter consecrates in want of a bishop;” where consignant in the former passage is changed into consecrant. And if both these pieces hath one father, be he Hilary, as some conjecture, or any other, the Doctor’s sense is passable enough: but if they were the issues of several persons, theu this author might intend somewhat more than hath hitherto been apprehended, and what the word consignare in his native and genuine sense imports, viz., chrismation, not confirmation. For though unction was more anciently annexed to, as a continued act with confirmation, yet at that moment of time when Ambrose or Hilary wrote, if this piece be theirs, it was abstracted and separated from imposition of hands, and (upon what account shall be seen anon) transmitted to presbyters. And because it was constantly applied with the sign of the cross, the joint act of both ceremonies was very properly called consigning, answering what the Greeks called σφραγίζειν τῷ μυρῷ , “to seal with unction.” And so this nameless author will be interpreted thus: “in Egypt, if the bishop be absent, the presbyters anoint the person baptized, signing him with the cross;” which was not only true in Egypt, but elsewhere also, as shall presently be made manifest; which notwithstanding, the essential and perficient act of confirmation, viz. imposition of hands, was reserved as a peculiar of episcopacy.

After a most excellent prayer for their continuance in Gods love, & obedience to him, the Bishop departs them with a Blessing. Of such blessings hath been said already.

I. And there shall be none admitted, &c.] The participation of the blessed Eucharist was anciently an immediate consequent of confirmation or baptism: his obluta plebs dives insignibus, ad Christi contendit altaria, dicens, et introibo ad Altare Dei, saith St. Ambrose, speaking of the white vestments; “the now baptized flesh, decked with this bravery, maketh hasteto the Altar of Christ, saying, And I will go up tothe Altar of God.”

It is here said, that none shall communicate until they can say their Catechism and be confirmed. But shall they be admitted to the Eucharist always when they can say their Catechism and have been confirmed? This rubric seemeth to imply as much; but then withal it may be interpreted to intend that confirmation be delayed until children come to years of better understanding, that is, nigh unto fourteen.