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
was not to all in like manner but there was also then and since then a diffusion of the Spirit tanquam in pleno St. Stephen was full of the Holy Ghost he was full of faith and power The Holy Ghost was given to him to fulfil his Faith principally the working miracles was but collateral and incident But there is also an infusion of the Holy Ghost and that is to all and that is for ever The manifestation of the Spirit is given to every man to profit withall saith the Apostle and therefore if the Grace be given to all there is no reason that the Ritual ministration of that Grace should cease upon pretence that the Spirit is not given extraordinarily 4. These extraordinary gifts were indeed at first necessary 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 afterward they be not so done they may be believed by those things which were already done said St. Chysostom in the place before quoted That is these visible appearances were given at first by reason of the imperfection of the state of the Church but the greater gifts were to abide for ever and therefore it is observable that St. Paul sayes That the gift of Tongues is one of the least and most useless things a meer sign and not so much as a sign to Believers but to Infidels and Unbelievers and before this he greatly prefers the gift of Prophecying or Preaching which yet all Christians know does abide with the Church for ever 5. To every ordinary and perpetual ministery at first there were extraordinary effects and miraculous consignations We find great parts of Nations converted at one Sermon Three thousand converts came in at once Preaching of S. Peter and five thousand at another Sermon and Persons were miraculously cured by the prayer of the Bishop in his visitation of a sick Christian and Divels cast out in the conversion of a sinner and blindness cur'd at the Baptism of S. Paul and Aeneas was healed of a Palsie at the same time he was cur'd of his infidelity and Eutychus was restor'd to life at the Preaching of S. Paul and yet that now we see no such extraordinaries it followes not that the visitation of the sick and Preaching Sermons and absolving penitents are not ordinary and perpetual ministrations and therefore to fancy that invocation of the Holy Spirit and imposition of hands is to cease when the extraordinary and temporary contingencies of it are gone is too trifling a fancy to be put in ballance against so sacred an institution relying upon so many Scriptures 6. With this Objection some vain persons would have troubled the Church in S. Austins time but he considered it with much indignation writing against the Donatists His words are these At the first times the Holy Spirit fell upon the Believers and they spake with tongues which they had not learned according as the Spirit gave them utterance They were signs fitted for the season for so the Holy Ghost ought to have signified in all tongues because the Gospel of God was to run thorough all the Nations and Languages of the World so it was signified and so it pass'd thorough But is it therefore expected that they upon whom there is imposition of hands that they might receive the Holy Ghost that they should speak with tongues Or when we lay hands on Infants does every one of you attend to hear them speak with Tongues And when he sees that they do not speak with Tongues is any of you of so perverse a heart as to say They have not received the Holy Ghost for if they had received him they would speak with Tongues as it was done at first But if by these Miracles there is not now given any testimony of the presence of the holy Spirit how doth any one know that he hath received the Holy Ghost Interroget cor suum si diligit fratrem manet spiritus Dei in illo It is true the gift of Tongues doth not remain but all the greater gifts of the holy Spirit remain with the Church for ever Sanctification and Power Fortitude and Hope Faith and Love Let every man search his Heart and see if he belongs to God whether the love of God be not spread in his heart by the spirit of God Let him see if he be not patient in Troubles comforted in his Afflictions bold to Confess the Faith of Christ crucified zealous of good works These are the miracles of Grace and the mighty powers of the Spirit according to that saying of Christ These signs shall follow them that believe In my Name shall they cast out Devils they shall speak with new Tongues they shall tread on Serpents they shall drink poyson and it shall not hurt them and they shall lay their hands on the sick and they shall recover That which we call the miraculous part is the less power but to cast out the Devil of Lust to throw down the pride of Lucifer to tread on the great Dragon and to triumph over our spiritual enemies to cure a diseased Soul to be unharmed by the poyson of Temptation of evil Examples and evil Company These are the true signs that shall follow them that truly and rightly believe on the Name of the Lord Jesus this is to live in the spirit and to walk in the spirit this is more than to receive the spirit to a power of miracles and super-natural products in a natural matter For this is from a super-natural principle to receive super-natural aids to a super-natural end in the Diviner spirit of a man and this being more miraclous than the other it ought not to be pretended that the discontinuance of extraordinary miracles should cause the discontinuance of an ordinary ministration and this is that which I was to proove 6. To which it is not amiss to add this Observation That Simon Magus offered to buy this power of the Apostles that he also by laying on of hands might thus minister the spirit Now he began this sin in the Christian Church and it is too frequent at this day but if all this power be gone then nothing of that sin can remain if the subject matter be removed then the appendant crime cannot abide and there can be no Simony so much as by participation and whatever is or can be done in this kind is no more of this Crime than Drunkenness is of Adultery it relates to it or may be introductive of it or be something like it But certainly since the Church is not so happy as to be intirely free from the Crime of Simony it will be hard to say that the power the buying of which was the principle of this sin and therefore the Rule of all the rest should be removed and the house stand without a foundation the relative without the correspondent the accessary without the principal
and the accident without the subject This is impossible and therefore it remains that still there abides in the Church this power that by Imposition of the Hands of sit persons the Holy Ghost is ministred But this will be further cleared in the next Section SECT III. The Holy Rite of Imposition of Hands for the giving the Holy Spirit or Confirmation was actually continued and practised by all the succeeding Ages of the purest and Primitive Church NExt to the plain words of Scripture the traditive interpretation and practise of the Church of God is the best Argument in the World for Rituals and Mystical ministrations for the tradition is universal and all the way acknowledged to be derived from Scripture And although in Rituals the tradition it self if it be universal and primitive as this is were alone sufficient and is so esteemed in the Baptism of Infants in the Priests consecrating the Holy Eucharist in publick Liturgies in Absolution of Penitents the Lords Day Communicating of Women and the like yet this Rite of Confirmation being all that and evidently derived from the practise Apostolical and so often recorded in the New Testament both in the Ritual and Mysterious part both in the Ceremony and Spiritual effect is a point of as great certainty as it is of usefulness and holy designation Theophilus Antiochenus lived not long after the death of S. John and he derives the name of Christian which was first given to the Disciples in his City from this Chrisme or spiritual Unction this Confirmation of baptized persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are therefore called Christians because we are anointed with the Vnction of God These words will be best understood by the subsequent testimonies by which it will appear that confirmation for reasons hereafter mention'd was for many Ages called Chrisme or Unction But he adds the usefulness of it For who is there that enters into the World or that enters into contention or Athletick combats but is anointed with oyl By which words he intimates both the Unction anciently us'd in Baptisme and in confirmation both for in the first we have our new birth in the second we are prepar'd for spiritual combate Tertullian having spoken of the Rites of Baptism proceeds Dehinc saith he manus imponitur per Benedictionem advocans invitans Spiritum Sanctum Tunc ille sanctissimus Spiritus super emundata benedicta corpora libens à patre descendit After baptism the hand is impos'd by blessing calling and inviting the Holy Spirit Then that most holy spirit willingly descends from the Father upon the Bodies that are cleans'd and blessed that is first baptis'd then confirm'd and again Caro signatur ut anima muniatur Caro manus impositione adumbratur ut anima spiritu illuminetur The flesh is consign'd or seal'd that also is one of the known primitive words for Confirmation that the soul may be guarded or defended and the body is overshadowed by the imposition of hands that the soul may be enlightned by the Holy Ghost Nay further yet If any Man objects that Baptisme is sufficient he answers It is true it is sufficient to them that are to dye presently but it is not enough for them that are still to live and to fight against their spiritual Enemies For in baptism we do not receive the Holy Ghost for although the Apostles had been baptiz'd yet the Holy Ghost was come upon none of them untill Jesus was glorified sed in aquâ emundati sub Angelo Spiritui Sancto praeparamur but being cleans'd by Baptismal water we are dispos'd for the Holy Spirit under the hand of the Angel of the Church under the Bishops hand And a little after he expostulates the article Non licebit Deo in suo Organo per manus sanctas sublimitatem modulari spiritalem Is it not lawful for God by an instrument of his own under Holy hands to accord the heights and sublimity of the spirit For indeed this is the Divine Order and therefore Tertullian reckoning the happiness and excellency of the Church of Rome at that time sayes she believes in God she signes with water she cloths with the spirit viz. in Confirmation she feeds with the Eucharist she exhorts to Martyrdom and against this order or institution she receives no Man S. Cyprian in his Epistle to Jubajanus having urg'd that of the Apostles going to Samaria to impose hands on those whom S. Philip had baptized adds Quod nunc quoque apud nos geritur ut qui in Ecclesiâ baptizantur per praepositos Ecclesiae offerantur per nostram orationem ac manus impositionem spiritum sanctum consequantur signaculo dominico consummentur Which custom is also descended to us that they who are baptiz'd might be brought by the Rulers of the Church and by our prayer and the imposition of hands said the Martyr Bishop may obtain the Holy Ghost and be consummated with the Lords signature And again Vngi necesse est eum qui baptizatus est c. Et super eos qui in Ecclesiâ baptizati erant Ecclesiasticum legitimum baptismum consecuti fuerant oratione pro iis habitâ manu impositâ invocaretur infunderetur Spiritus Sanctus It is necessary that every one who is baptiz'd should receive the Unction that he may be Christ's anointed one and may have in him the grace of Christ. They who have receiv'd lawful and Ecclesiastical Baptism it is not necessary they should be baptiz'd again but that which is wanting must be supplyed viz. that prayer being made for them and hands impos'd the Holy Ghost be invocated and pour'd upon them S. Clement of Alexandria a Man of Venerable Antiquity and admirable Learning tells that a certain young Man was by S. John delivered to the care of a Bishop who having baptiz'd him posteà verò sigillo Domini tanquam perfectâ tutâque ejus custodiâ eum obsignavit Afterwards he sealed him with the Lords signature the Church word for Confirmation as with a safe and perfect guard Origen in his seventh Homily upon Ezekiel expounding certain mystical words of the Prophet saith Oleum est quo vir sanctus Vngitur oleum Christi oleum Sanctae Doctrinae Cum ergo aliquis accepit hoc oleum quo Vngitur Sanctus id est Scripturam sanctam instituentem quomodo oporteat baptizari in nomine Patris filii Spiritus sancti pauca commutans unxerit quempiam quodammodo dixerit jam non es Catechumenus consecutus es lavacrum secundae generationis talis homo accipit oleum Dei c. The Unction of Christ of holy Doctrine is the Oyl by which the Holy Man is anointed having been instructed in the Scriptures and taught how to be baptized then changing a few things he sayes to him now you are no longer a Catechumen now you are regenerated in baptism such a Man receives the Vnction
perducat ut per manus impositionem perfici possit let him be brought to the Bishop that he may be perfected by the imposition of hands To the same purpose is the 77th Can. Episcopus eos per bendictionem perficere debebit The Bishop must perfect those whom the Minister baptiz'd by his benediction The Council of Laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that are baptized must be anointed with the coelestial Unction and so be partakers of the Kingdom of Christ. All that are so that is are confirm'd for this coelestial Unction is done by holy prayers and the invocation of the Holy Spirit so Zonarus upon this Canon all such who have this Unction shall reign with Christ unless by their wickedness they praeclude their own possessions This Canon was put into the Code of the Catholick Church and makes the 152. Canon The Council of Orleans affirms expresly that he who is baptiz'd cannot be a Christian meaning according to the usual stile of the Church a full and perfect Christian nisi confirmatione Episcopali fuerit Chrismatus unless he have the Unction of Episcopal confirmation But when the Church had long disputed concerning the re-baptizing of Hereticks and made Canons for and against it according as the Heresies were and all agreed that if the first baptism had been once good it could never be repeated yet they thought it sit that such persons should be confirm'd by the Bishop all supposing Confirmation to be the perfection and consummation of the less perfect baptism Thus the first Council of Arles decreed concerning the Arrians that if they had been baptized in the Name of the Father Son and Holy Ghost they should not be re-baptized Manus tantùm eis imponatur ut accipiant Spiritum Sanctum That is let them be confirm'd let there be imposition of hands that they may receive the Holy Ghost The same is decreed by the second Council of Arles in the case of the Bonasiaci But I also find it in a greater record in the General Council of Constantinople where Hereticks are commanded upon their conversion to be received secundùm constitutum Officium there was an Office appointed for it and it is in the Greeks Euchologion sigillatos primò scil Vnctos Vnguento Chrismatis c. signantes eos dicimus Sigillum doni spiritus sancti It is the form of Confirmation used to this day in the Greek Church So many Fathers testifying the practise of the Church and teaching this Doctrine and so many more Fathers as were assembled in six Councils all giving witness to this holy Rite and that in pursuance also of Scripture are too great a Cloud of Witnesses to be despised by any Man that calls himself a Christian. SECT IV. The BISHOPS were alwayes and the onely Ministers of Confirmation SAint Chrysostome asking the reason why the Samaritans who were Baptized by Philip could not from him and by his ministry receive the Holy Ghost answers Perhaps this was done for the honour of the Apostles to distinguish the supereminent dignity which they bore in the Church from all inferiour Ministrations but this answer not satisfying he adds hoc donum non habebat erat enim ex septem illis id quod magis videtur dicendum Vnde meâ sententiâ hic Philippus unus ex septem erat secundus à Stephano Ideo Baptizans spiritum sanctum non dabat neque enim facultatem habebat hoc enim donum solorum Apostolorum erat This gift they had not who Baptized the Samaritans which thing is rather to be said than the other for Philip was one of the seven and in my opinion next to St. Stephen therefore though he baptized yet he gave not the Holy Ghost for he had no power so to do for this gift was proper onely to the Apostles Nam virtutem quidem acceperant Diaconi faciendi signa non autem dandi aliis spiritum sanctum igitur hoc erat in Apostolis singulare unde praecipuos non alios videmus hoc facere The Ministers that Baptized had a power of doing Signs and working Miracles but not of giving the holy spirit therefore this gift was peculiar to the Apostles whence it comes to pass that we see the cheifs in the Church and no other to do this St. Dionys sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is need of a Bishop to confirm the baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this was the ancient custome of the Church and this was wont to be done by the Bishops for conservation of Unity in the Church of Christ said St. Ambrose A solis Episcopis By Bishops onely said St. Austin For the Bishops succeeded in the place and ordinary Office of the Apostles said St. Hierom And therefore in his Dialogue against the Luciferians it is said That this observation for the honour of the Priesthood did descend that the Bishops onely might by Imposition of Hands confer the Holy Ghost that it comes from Scripture that it is written in the Acts of the Apostles that it is done for the prevention of Schismes that the safety of the Church depends upon it But the words of P. Innocentius I. in his first Epistle and third Chapter and published in the first Tome of the Councils are very full to this particular De consignandis infantibus manifestum est non ab alio quà m ab Episcopo fieri licere Nam Presbyteri licèt sint sacerdotes pontificatus tamen apicem non habent haec autem pontificibus solis deberi ut vel consignent vel paracletum spiritum tradant non solùm consuetudo Ecclesiastica demonstrat verùm illa lectio Actuum Apostolorum quae asserit Petrum Johannem esse directos qui jam Baptizatis traderent spiritum sanctum Concerning Confirmation of Infants it is manifest it is not Lawful to be done by any other than by the Bishop for although the Presbyters be Priests yet they have not the Summity of Episcopacy But that these things are onely due to Bishops is not onely demonstrated by the custom of the Church but by that of the Acts of the Apostles where Peter and John were sent to minister the Holy Ghost to them that were Baptized Optatus proves Macharius to be no Bishop because he was not conversant in the Episcopal Office and imposed hands on none that were Baptized Hoc unum à majoribus fit id est à summis Pontificibus quod à minoribus perfici non potest said P. Melchiades This of Confirmation is onely done by the greater Ministers that is by the Bishops and cannot be done by the lesser This was the constant practise and Doctrine of the Primitive Church and derived from the practice and tradition of the Apostles and recorded in their Acts written by St. Luke For this is our great Rule in this case what they did in Rituals and consigned to Posterity is our example and
licet sed quod ab Episcopo fuerit consecratum Non tamen frontem ex eodem oleo signare quod solis debetur Episcopis cum tradunt Spiritum Paracletum Now this the Bishops did not only to satisfie the desire of the baptized but by this ceremony to excite the votum confirmationis that they who could not actually be confirmed might at least have it in voto in desire and in Ecclesiastical representation This as some think was first introduc'd by Pope Sylvester and this is the consignation which the Priests of Egypt us'd in the absence of the Bishop and this became afterward the practice in other Churches But this was no part of the Holy Rite of Confirmation but a ceremony annexed to it ordinarily from thence transmitted to baptism first by imitation afterwards by way of supply and in defect of the opportunities of Confirmation Episcopal And therefore we find in the first Arausican Council in the time of Leo the first and Theodosius junior it was decreed That in baptism every one should receive Chrism de eo autem qui in baptismate quâ cunque necessitate faciente Chrismatus non fuerit in confirmatione sacerdos commonebitur If the baptized by any intervening accident or necessity was not anointed the Bishop should be advertiz'd of it in Confirmation meaning that then it must be done For the Chrisme was but a ceremony annexed no part of either rite essential to it but yet thy thought it necessary by reason of some opinions then prevailing in the Church But here the rites themselves are clearly distinguish'd and this of Confirmation was never permitted to mere Presbyters Innocentius III a great Canonist and of great authority gives a full evidence in this particular Per frontis Chrismationem manus impositio designatur quia per eam Spiritus Sanctus per augmentum datur robur Vnde cum caeteras unctiones simplex sacerdos vel Presbyter valeat exhibere hanc non nisi summus Sacerdos vel Presbyter valeat exhibere id est Episcopus conferre By anointing of the forehead the imposition of hands is design'd because by that the Holy Ghost is given for increase and strength therefore when a single Priest may give the other Unctions yet this cannot be done but by the chief Priest that is the Bishop And therefore to the Question what shall be done if a Bishop may not be had The same Innocentius answers It is safer and without danger wholly to omit it than to have it rashly and without authority ministred by any other cum umbra quaedam ostendatur in opere veritas autem non subeat in effectu for it is a meer shadow without truth or real effect when any one else does it but the person whom God hath appointed to this ministration and no approved man of the Church did ever say the contrary till Richard Primate of Ardmagh commenced a new Opinion from whence Thomas of Walden sayes that Wiclâ—f borrowed his Doctrine to trouble the Church in this particular What the Doctrine of the ancient Church was in the purest times I have already I hope sufficiently declared what it was afterwards when the Ceremony of Chrisme was as much remarked as the Rite to which it ministred we finde fully declared by Rabanus Maurus Signatur Baptizatus cum Chrismate per sacerdotem in capitis summitate per Pontificem verò in fronte ut priori Vnctione significetur spiritus sancti super ipsum descensio ad habitationem Deo consecrandam in secundâ quoque ut ejus spiritus sancti septiformis gratia cum omni plenitudine sanctitatis scientiae virtutis venire in hominem declaretur Tunc enim ipse spiritus sanctus post mundata benedicta corpora atque animas liberè à patre descendit ut unà cum suâ visitatione sanctificaret illustraret nunc in hominem ad hoc venit ut signaculum fidei quod in fronte suscepit faciat cum donis coelestibus repletum suâ gratiâ confortatum intrepidè audacter coram Regibus Potestatibus hujus saeculi portare ac nomen Christi liberâ voce praedicare In Baptism the baptized was anointed on the top of the head in Confirmation on the fore-head by that was signified that the Holy Ghost was preparing a habitation for himself by this was declared the descent of the Holy Spirit with his seven-fold gifts with all fulness of knowledge and spiritual understanding These things were signified by the appendant Ceremony but the Rites were ever distinguished and did not onely signifie and declare but effect these Graces by the ministry of Prayer and Imposition of Hands The ceremony the Church instituted and us'd as she pleas'd and gave in what circumstances they would choose and new propositions entred and customes chang'd and deputations were made and the Bishops in whom by Christ was plac'd the fulness of Ecclesiastical power concredited to the Priests and Deacons so much as their occasions and necessities permitted and because in those ages and places where the external ceremony was regarded it may be more than the inward mystery or the Rite of Divine appointment they were apt to believe that the Chrism or exteriour Unction delegated to the Priests Ministery after the Episcopal consecration of it might supply the want of Episcopal confirmation it came to pass that new opinions were entertain'd and the Regulars the Fryers and the Jesuits who were alwayes too little friends to the Episcopal power from which they would fain have been wholly exempted publickly taught in England especially that chrisme ministred by them with leave from the Pope did doe all that which ordinarily was to be done in Episcopal confirmation For as Tertullian complain'd in his time Quibus fuit propositum aliter docendi eos necessitas coëgit aliter disponendi instrumenta Doctrinae They who had purposes of teaching new Doctrines were constrain'd otherwise to dispose of the Instruments and Rituals appertaining to their Doctrines These men to serve ends destroyed the article and overthrew the Ancient Discipline and Unity of the Primitive Church But they were justly censur'd by the Theological faculty at Paris and the censure well defended by Hallier one of the Doctors of the Sorbon whether I refer the Reader that is curious in little things But for the main It was ever call'd Confirmatio Episcopalis impositio manuum Episcoporum which our English word well expresses and perfectly retains the use we know it by the common name of Bishopping of Children I shall no farther insist upon it onely I shall observe that there is a vain distinction brought into the Schools and Glosses of the Canon Law of a Minister ordinary and extraordinary all allowing that the Bishop is appointed the ordinary Minister of Confirmation but they would fain innovate and pretend that in some cases others may be Ministers extraordinary This device is of infinite danger to the destruction of the whole Sacred order of
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
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
our warranty we see it done thus and by these men and by no others and no otherwise and we have no other authority and we have no reason to goe another way The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Luke the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Chrysostome the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Governour in Ecclesiasticals his Office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach such things as are not set down in Books their practise is a Sermon their example in these things must be our rule or else we must walk irregularly and have no rule but chance and humour Empire and Usurpation and therefore much rather when it is recorded in Holy writ must this Observation be esteemed sacred and inviolable But how if a Bishop be not to be had or not ready St. Ambrose is pretended to have answered Apud Egyptum Presbyteri consignant si praesens non sit Episcopus A Presbyter may consign if the Bishop be not present and Amalarius affirms Sylvestrum Papam praevidentem quantum periculosum iter arriperet qui sine confirmatione maneret quantum potuit subvenisse propter absentiam Episcoporum necessitate addidisse ut à Presbytero Vngerentur That Pope Sylvester fore-seeing how dangerous a Journey he takes who abides without Confirmation brought remedy as far as he could and commanded that in the absence of Bishops they should be anointed by the Priest and therefore it is by some supposed that factum valet fieri non debuit The thing ought not to be done but in the proper and appointed way but when it is done it is valid just as in the case of Baptism by a Lay-man or Woman Nay though some Canons say it is actio irrita the act is null yet for this there is a salvo pretended for sometimes an action is said to be irrita in Law which yet nevertheless is of secret and permanent value and ought not to be done again Thus if a Priest be promoted by Simony it is said sacerdos non est sed inaniter tantùm dicitur he is but vainly called a Priest for he is no Priest So Sixtus II. said That if a Bishop Ordain in anothers Diocess the Ordination is void and in the Law it is said that if a Bishop be consecrated without his Clergy and the Congregation the Consecration is null and yet these later and fiercer constitutions do not determine concerning the natural event of things but of the legal and Canonical approbation To these things I answer That St. Ambrose his saying that in Egypt the Presbyters consign in the Bishops absence does not prove that they ever did confirm or impose hands on the Baptized for the ministry of the holy spirit because that very passage being related by St. Austin the more general word of consign is rendred by the plainer and more particular consecrant they consecrate meaning the blessed Eucharist which was not permitted primitively to a simple Priest to doe in the Bishops absence without leave onely in Egypt it seems they had a general leave and the Bishops absence was an interpretative consent But besides this consignant is best interpreted by the practise of the Church of which I shall presently give an account they might in the absence of the Bishop consign with Oyl upon the top of the head but not in the fore-head much less impose hands or confirm or minister the holy Spirit for the case was this It was very early in the Church that to represent the grace which was ministred in Confirmation the Unction from above they us'd Oyl and Balsom and so constantly us'd this in their Confirmations that from the ceremony it had the appellation Sacramentum Chrismatis S. Austin calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Dionysius Now because at the Baptism of the adult Christians and by imitation of that of Infants Confirmation and Baptism were usually ministred at the same time the Unction was not only us'd to persons newly baptiz'd but another Unction was added as a ceremony in Baptism it self and was us'd immediately before Baptism and the oyle was put on the top of the head and three times was the party sign'd so it was then as we find in the Ecclesiastical Hierarchy But besides this Unction with oyl in baptismal preparations and pouring oyl into the baptismal water we find another Unction after the baptism was finished For they bring the baptized person again to the Bishop saith S. Dionys who signing the man with hallowed Chrisme gives him the Holy Eucharist This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfective or consummating Unction this was that which was us'd when the Bishop confirmed the baptized person For to him who is initiated by the most holy initiation of the Divine generation that is to him who hath been baptiz'd saith Pachimeres the Paraphrast of Dionysius the perfective Vnction of Chrisme gives the gift of the Holy Ghost This is that which the Laodicean Council calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be anointed after baptism Both these Unctions were intimated by Theophilus Antiochenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man that is borne into the World and every man that is a Champion is anointed with oyl That to baptism this alluding to Confirmation Now this Chrisme was frequently ministred immediately after Baptism in the Cities where the Bishop was present But in Villages and little Towns where the Bishop was not present it could not be But Bishops were forc'd at their opportunities to go abroad and perfect what was wanting as it was in the example of Peter and John to the Samaritans Non quidem abnuo hanc esse Ecclesiarum consuetudinem ut ad eos qui longè in minoribus Vrbibus per Presbyteros Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat It is the custom of the Church that when persons are in lesser Cities baptiz'd by Priests and Deacons the Bishops uses to travel far that he may lay hands on them for the invocation of the Holy Spirit But because this could not alwayes be done and because many baptized persons dyed before such an opportunity could be had the Church took up a custome that the Bishop should consecrate the Chrisme and send it to the Villages and little Cities distant from the Metropolis and that the Priests should anoint the baptized with it But still they kept this part of it sacred and peculiar to the Bishop 1. That no Chrisme should be us'd but what the Bishop consecrated 2. That the Priests should anoint the head of the baptized but at no hand the forehead for that was still reserved for the Bishop to do when he confirmed them And this is evident in the Epistle of P. Innocent the first above quoted Nam Presbyteris seu extra Episcopum seu praesente Episcopo baptizant Chrismate baptizatos Vngere