saying, Ephhata, that is, be thou opened into an odour of sweetness; but be thou put to flight, O devil, for the judgment of God will be at hand. 3. Secondly, The ceremonies which accompany.

(1.) The renunciation. When the person to be baptized approaches the baptismal font, in three summary obligations he renounces Satan, his works, and pomps, in answer to three interrogations-Hast thou renounced Satan?—and all his works?—and all his pomps? to each of which he or his sponsor replies in the affirmative.

(2.) The oil of catechumens. He is next anointed with the oil of catechumens on the breast and between the shoulders by the priest, who makes the sign of the cross, saying, I anoint thee with the oil of salvation, in Christ Jesus our Lord, that thou mayest have life everlasting.Sincere Christian, p. 415.

(3.) The profession of faith. The priest interrogates him next on the several articles of the creed, and on his assent he is baptized.

(4.) Voluntary assent. The Catechism says here: "As man, by yielding the assent of his will to the wicked suggestions of Satan, fell under a just sentence of condemnation, so God will have none enrolled in the number of his soldiers but those whose service is voluntary, that by a willing obedience to his commands they may obtain eternal salvation." The Council of Trent, however, teaches the compulsory submission of baptized heretics to the Church of Rome, as has been already shown.

4. Thirdly, The ceremonies following the administration of baptism. (1.) The oil of chrism. The priest anoints with chrism the crown of his head, thus giving him to understand, that from the moment of his baptism he is united as a member to Christ, his head, and ingrafted on his body; and that he is therefore called a Christian from Christ, as Christ is so called from chrism. Bishop Hay, in his Sincere Christian, says that this anointing is "in imitation of the anointing of kings and priests by God's commands in the old law; and signifies that royal priesthood to which we are raised by baptism."

(2.) The white garment. The priest puts a white garment on the person baptized, saying, "Receive this garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ, that thou mayest have eternal life. Amen." Instead of a white garment, infants receive a white kerchief.

(3.) The burning light. This is then put into his hand, as an emblem of the light of a good example.

(4.) The name. This is taken from the catalogue of saints.

5. The rites and ceremonies prescribed in the Roman ritual are not to be omitted, or hastily supplied by others. This was expressly ordained by Benedict in his Constitutions.* He also strenuously enjoins the use of all the sacramentals of baptism, especially spittle, salt, and insufflation. Nevertheless Clement XII. conceded to the missionaries of the East Indies, in Madura, Massura, &c., that in case of necessity, provided the faith be safe, spittle might be omitted, and the insufflations might be used privately or secretly. A priest who omits any of them is guilty of mortal sin, unless great necessity interferes.

* Tom. i, const. 89, incip. Inter omnigenas, sec. 19, vol. ii, p. 180.

+ Idem, const. 107, incip. Omnium, sec. 3, vol. ii, p. 373. Idem, sec. 14, 31, 32.

6. Against these popish ceremonies we reason thus.

(1.) It is contrary to the genius of the gospel that there should be such types, shadows, and significations brought into the service of God as they have connected with baptism. As we have one body, which is Christ, all such shadows ought to be abolished.

(2.) They make these sacramentals, such as oil, salt, spittle, and breathing on, not only as seals of holy things, but as givers or conferrers of holy things. The Holy Spirit is not thus confined to external signs, (for the Spirit operates as it listeth, John iii,) which they say are endowed with power to give wisdom, strength, &c., against the wiles of the devil. St. Paul declares that the weapons of Christians are not carnal, but spiritual, 1 Cor. x, 4.

(3.) These ceremonies were not used in the first institution of bap tism, nor practised by the first baptizers. At the baptism of Christ these were not used. He did not give these in charge to his apostles, nor did the apostles use them. "Can any man forbid water that these may not be baptized?" Acts x, 47. He does not call for oil, salt, or spittle, or any such thing, but for water only.

(4.) Scripture is perverted grossly, by Roman Catholic writers, in expounding it to authorize or justify the use of these ceremonies.*

CHAPTER III.

CONFIRMATION.

I. STATEMENT OF THEIR DOCTRINE. Council of Trent cited.-II. NATURE AND INSTITUTION OF CONFIRMATION. 1. Its nature 2. Its sacramental character: 3. Its institution.-III. ITS MATTER.-IV. ITS FORM.-V. THE MINISTER.-VI. ITS SUBJECT. VII. ITS EFFECTS. 1. Whether it confers grace: 2. Whether it impresses a character: 3. Of its necessity.-VIII. ITS CEREMONIES.-IX. CONFUTATION OF CONFIRMATION AS A SACRAMENT. 1. Not supported by Acts viii, 17: 2. Nor appointed by Christ 3. The operations of the Spirit not confined to it: 4. Absurdity of the

ceremonies.

I. Their doctrine stated.

The Council of Trent passed the following canons on confirmation: "Can. 1. Whoever shall affirm that the confirmation of the baptized is a trifling ceremony, and not a true and proper sacrament; or that formerly it was nothing more than a kind of catechising, in which the neighbouring young persons explained the reasons of their faith before the church; let him be accursed."

"Can. 2. Whoever shall affirm that they offend the Holy Spirit who attribute any virtue to the said chrism of confirmation; let him be accursed."

"Can. 3. Whoever shall affirm that the usual administrator of confirmation is not the bishop only, but any ordinary priest; let him be accursed."+

* See specimens of this in the Roman Catechism, pp. 176-181. Also Sincere Christian, vol. i, p. 410, &c.

+"Canon 1. Si quis dixerit, confirmationem baptizatorum otiosam cæremoniam esse, et non potiùs verum et proprium sacramentum; aut olim nihil aliud fuisse, quam

Let us consider

II. The nature aud institution of confirmation.

1. It is called confirmation, because it professes to confirm and perfect those who duly receive it. It is thus defined to be "a sacrament instituted by Christ the Lord, by which the Holy Spirit is given to the baptized, constantly and intrepidly to profess the faith of Christ."

According to the Roman Catechism, confirmation differs from baptism in the following manner: "As by the grace of baptism we are begotten to newness of life, and by that of confirmation grow to full maturity, 'having put away the things of a child,' (1 Cor. xii, 11,) we can hence sufficiently comprehend that the same difference which in the natural order exists between birth and growth, exists also in the supernatural, between baptism, which regenerates, and confirmation, which imparts full growth and perfect spiritual strength."

2. In proof that confirmation is a sacrament, decrees of councils, tradition, and Scripture are adduced.

The decrees of councils cannot be admitted as authoritative by Protestants; and Roman Catholics never did and never can prove their decisions to be infallible. The following texts of Scripture are adduced: "Then they laid hands on them, and they received the Holy Ghost," Acts viii, 14. "And when Paul laid his hands on them the Holy Spirit came upon them, and they spake with tongues and prophesied," Acts xix, 6. He who carefully considers these passages will easily perceive that they do not teach the sacrament of confirmation, as held in the Roman Church. Therefore a particular examination of

them is unnecessary.

3. The Roman Catechism (p. 184) asserts that Christ instituted this sacrament. "He (the pastor) will accordingly inform them, that not only was it instituted by our Lord Jesus Christ, but, as St. Fabian, bishop of Rome, testifies, the chrism and the words used in its administration were also appointed by him; a fact of easy proof to those who believe confirmation to be a sacrament, for all the sacred mysteries are beyond the power of man, and could have been instituted by God alone." Here the sophistry of this authoritative Catechism is manifest, as the proof, that this sacrament was instituted by Christ, is drawn from the credulity of the ignorant!—it is a fact of easy proof to those who believe confirmation to be a sacrament. Certainly there is no Scripture warrant to show that it is one. Hence among Romanists themselves there is much diversity of opinion respecting the time when the institution took place, some referring it to a council, others to the last supper, others to the time between the resurrection and ascension.* III. The matter of confirmation.

This is chrism, a compound substance made of oil of olives and balsam, and consecrated by a bishop. This, they say, represents the manifold graces of the Spirit, and the excellence of the sacrament. catachesim quamdam, quâ adolescentiæ proximi fidei suæ rationem coram ecclesia exponebant; anathema sit."

"Canon 2. Si quis dixerit, injurios esse Spiritui Sancto eos qui sacro confirmationis chrismati virtutem aliquam tribuunt; anathema sit."

Canon 3. Si quis dixerit, sanctæ confirmationis ordinarium ministrum non esse solum episcopum, sed quemvis simplicem sacerdotem; anathema sit."-Concil. Trid.,

sess. 7.

* See Dens de Confirm., No. 3, vol. v, p. 250.

"That such is its matter, the church and her councils have uniformly taught, and the same doctrine has been handed down to us by St. Dennis, and by many other fathers of authority too great to be questioned, particularly by Pope Fabian, who testifies that the apostles received the composition of chrism from our Lord and transmitted it to us that this its solemn consecration is in accordance with the instructions of our Lord, when, at his last supper, he committed to his apostles the manner of making chrism, (Catechism, p. 185,) we learn from Pope Fabian." But the misfortune is, that the letter ascribed to Pope Fabian has been proved to be a forgery, as is acknowledged by Dens, who says: "This epistle of Fabian is now, among learned men, esteemed as supposititious and apocryphal, as also the other decretal letters before Pope Siricius." Thus the principal support which this fabricated statement of the authors of the Catechism rests on is a forged letter ascribed falsely to this pope.

The ointment is to be put on the front of the person in the form of the sign of the cross.

IV. The form of confirmation.

This consists of the following words: "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost." The Catechism says, (p. 186,) "There are three things that demand particular attention; the divine power, which, as a primary cause, operates in the sacrament; the spiritual strength which it imparts to the faithful unto salvation; and, lastly, the sign impressed on him who is to engage in the warfare of Christ." Prayer and imposition of hands accompany the form, or are component parts thereof.

V. The minister.

Bishops alone are the ordinary ministers of confirmation; but simple priests, by delegation, may also confer it.

VI. Subjects of confirmation.

"Confirmation may be administered to all as soon as they have been baptized; but until children shall have reached the use of reason its administration is inexpedient. If not postponed to the age of twelve, it should therefore be deferred till the age of seven." It is not to be administered to the dying, yet it may be conferred upon insane persons. For the valid reception of this sacrament, the intention of merely receiving it is sufficient. But to receive it profitably a state of grace is necessary, together with devotion and proper instruction. Previous prayer is also required.

VII. Effects of confirmation.

1. It is said to confer grace and remit sin-to perfect the grace of baptism. By virtue of it God confirms in us what was commenced in baptism, and conducts to the perfection of solid Christian virtue. It also increases divine grace in the soul.‡

Dens informs us that this grace is strengthening and comforting, having annexed to it the abundance of virtues and the seven gifts of the Holy Spirit; because in this sacrament the Holy Spirit, or the plenitude of grace, is especially given; not that greater grace cannot be given, but because this is a full complement, perfecting man in * Tract. de Bapt., No. 3, vol. v, p. 251. + Catechism, p. 189, + Catechism, 190. De Confirm., No. 10, vol. v, p. 259.

grace to that degree, that in consequence he can be called, and properly is, a perfect Christian.

2. This sacrament is also said to impress a character, so that it cannot be reiterated.

3. How far this sacrament is necessary to salvation is a point not well defined by the Roman Catholic Church. All acknowledge that it is not absolutely necessary, such as baptism, penance, &c., but they differ considerably respecting the kind of necessity, as any one will perceive by consulting Dens (No. 11) on the necessity of confirmation. He says it is not necessary by a necessity of the medium; and yet, from the decisions of the Council of Trent, and the fact that it is made a sacrament, one would suppose that it was of very great importance; especially as giving the Holy Spirit seems to be much confined to the administration of this ordinance.

It is disputed also whether confirmation be necessary by a necessity of precept, obligatory PER SE and directly. Some deny this; others affirm and declare that the obligation is both divine and ecclesiastical, and obligatory under a very heavy penalty. This last seems to be received by many.

VIII. The ceremonies of confirmation.

The following are the most prominent ceremonies, which we collect from the Roman Catechism* and Bailly.t

1. Those to be confirmed, before they come to the sacrament, are required to wash their forehead.

2. The males are placed in one part of the church, and the females in another. The males are first confirmed and then the females, unless the bishop order it otherwise.

3. Unction of the forehead. The bishop, with his hand raised, on the head of the person to be confirmed, advokes the Holy Spirit, and at the same time anoints the forehead with the blessed chrism, saying, I sign thee with the sign of the cross, &c. "In this sacrament," says the Catechism," the Holy Spirit pours himself into the souls of the faithful, and imparts to them increased strength and courage, to enable them, in the spiritual contest, to fight manfully, and to resist successfully their most implacable foes." They are therefore told, that henceforward "they are not to be deterred by fear or shame, feelings of which the countenance is the principal index, from the open confession of the name of Christ."

4. The sign of the cross. The unction is made in the form of a cross, to teach that no Christian should glory save in the cross of Christ.

5. The gentle slap on the cheek. The person confirmed receives a gentle blow on the cheek from the hand of the bishop, to remind him, according to the Catechism, that, as a courageous champion, he should be prepared to brave, with unconquered resolution, all adversities for the name of Christ. The Council of Lenen. in 1524 says, that "by this percussion the confirmed person is enabled to preserve the memory of the event, lest he should be confirmed a second time." Others suppose the slap on the cheek is nothing more than a sign of peace given to the confirmed by the bishop. It is acknowledged that in ancient times this was not in use, and some bishops now omit it altogether.