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A46985 A reply to the defense of the Exposition of the doctrin of the Church of England being a further vindication of the Bishop of Condom's exposition of the doctrin of the Catholic Church : with a second letter from the Bishop of Meaux. Johnston, Joseph, d. 1723. 1687 (1687) Wing J870; ESTC R36202 208,797 297

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them confirmed it from many Testimonies of Holy Scripture as one of them from Ephes 4.30 affirming these words And grieve not the Holy Spirit of God whereby ye are Sealed to be meant of the Sacrament of Co●firmation And the other concluding that the Pretious Ointment of which the Psalmist speaks Ps 132.2 which being poured forth upon Aarons Hend ran down upon his Beard and the Skirts of his Garment as also that of St. Paul Rom. 5.5 where he tels us that the Love of God is shed abroad in our Hearts by the Holy Ghost who is given unto us to be referred to Confirmation And certainly the best way of proving things from Scripture is to bring the Interpretations of Fathers who lived before out Disputes arose T is true the Catechism after this general Proof of its Antiquity and its being a Sacrament descending to particulars chooses rather to use the plain Testimony of * Laodic c. 48. Cartb 2. ca. 3. Councils and Antient Fathers as of (a) Fab. Pap. in inst Epist 2. quae est ad Episc Oriental Tom. 2. Concil citatur de Consc dist 3. cap. lit vestris St. Fabianus Pope and Martyr (b) S. Dionys de Eccl. Hier. c. 2. ct 4. St. Denys c. to which might be added (c) Aug. in Ps 44. v. 9. et lib. 13. de Trin. c. 26. St. Augustin (d) Ambr. in Ps 118. St. Ambrose (e) Cypr. Epist 70. and St. Cyprian c. than the words of Scripture alone which it knew would be contested by them who make it their business to oppose the Church and make the Scriptures speak as they would have them But as I said the best way of proving things from Scripture is to shew that Antiquity understood it so As to the Argument I brought from his own Concessions §. 47. tho' it was not so fully concluding as it might have been yet let him answer me Why they now continue the imposition of Hands if it was not left by the Apostles to be continued in the Church and if it was left by them for what end did they leave it if not for the same for which it was instituted the giving of the Holy Ghost and Grace to confirm and strongthen us in our Faith And if the Eucharist it self do not certainly and infallibly give Grace to all those that receive it but only to them that receive it worthily I suppose he will not expect any more from Confirmation Let him therefore tell me Whether if a person duly prepared come to receive this Imposition of Hands the Grace of the holy Ghost does not certainly descend at that Holy Rite for those great ends the Prayers design If these things be as I think he can scarce deny them he cannot deny also but that this looks somewhat like a Sacramènt But if as he says this be only a meer indifferent Ceremony continued only in imitation of the Apostles and to which no Blessing is ascribed that may not equally be allow'd to any other the like Prayer Why might not this Prayer be reiterated as well as others Why must this Ceremony be only allowed to be performed by Bishops and why are persons so much exhorted not to neglect it But if he think not this a sufficient Argument Bellarm. de Saer Conjirm lib. 2. I would desire him to consider that I might by only making use of Bellarmin have shewn him from plain Texts of Scripture at least looked upon by the Fathers and Doctors of the Church as such that Imposition of Hands which we call Confirmation is a Sacred sign of an Interior Grace given with the Holy Ghost to the Faithful I might have shewn him Ten Popes the last of which was no less than St. Gregory the Great all of them affirming the Holy Ghost or his Gifts to be given by this Sacrament some of them calling it a great Sacrament and others mentioning both Chrism and Imposition of Hands I might have shewn him no less than three General Councils and eight others on our side some of them very antient I might have shewn him also nine Greek Fathers and as many of the Latin of which St. John Damascen and St. Augustin are the last all whose Testimonies are so full that our Defender will be ill at ease to give a civil Answer All this he knew I might do besides many others which joyned with the perpetual practice of the Church and the unanimous consent of Christians before the Pretended Reformation are certainly good Arguments in our behalf But he tells us Des pag. 40. it is wonderful to see with what Confidence those of the Church of Rome urge the Aposiles Imposition of Hands for proof of Confirmation when this Imposition of Hands is resolved to be but an Accidental Ceremony and accordingly in our practice wholy laid aside It is a sign our Defender did not look into our Pontifical when he Writ this nor considered what he cited from Estius in the Margent For we have not left off Imposition of Hands neither does Estius affirm it but only that the necessity of it is ceased as if the words he quotes be true But our Bishops says he Lay on Hands after the Apostles Example §. 48. but yours Anoint make Crosses in the Forehead tye a Fillet about their Heads give them a Box on the Ear c. for which there is neither Promise Precept nor Example of the Apostles Such an Argument as this might a Dissenter from the Church of England bring against the several Ceremonies used in their Ordination and what our Defender would answer to him I desire he would apply to himself The Ceremonies Explicated Several Ceremonies he knows are used to shew the effects of the Sacraments and if he do not know the meaning of these let him look again into the Catechism of the Council of Trent and he will there find that Oyl expresses the plenitude of Grace which by the Holy Ghost flows down from our Head Christ Jesus upon all his Members Ps 132. Ps 44. Josn 1. from whose fulness we have all received he being anointed with the oyl of Gladness above his Fellows he will find also there that Balsom puts us in mind that we ought to be the Good Odor of Jesus Christ 2 Cor. 2.15 and keep our selves from all Putrefaction and the Contagion of Sin. If he also search into the antient Expositors of Scripture * Ambr. iib. de lis qui initiantur Mysteriis c. 6 7. Tom. 4. pag. 424. 425. Ed. Basil 1567. St. Ambrose St. Anselm (a) In Commentario 2 Cor. 2.21 Theodoret and others he will find that both this Anointing and this signing with the Sign of the Cross in the Forehead are plainly expressed or alluded to in Scripture where the Apostle St. Paul tells the Corinthians that it was God who confirmed them with him in Chirst that it was god who anointed them signed