42

or absence, appointed a presbyter by a particular delegation or command to do it. This was no encroachment upon the bishop's authority, nor infringement of his privilege and power, because what was done, was only done in subordination to him, and in pursuance of his command. This licence we find sometimes granted to presbyters, even in the bishop's presence; as is clear from that canon in the collection of Martin Bracarensis, out of the canons of the Greek church, A presbyter shall not consign infants in the presence of his bishop, unless it be particularly enjoined him by his bishop. Here three things are manifestly implied: 1. That this consignation, or imposition of hands with the sign | of the cross and prayer, was ordinarily the sole office of the bishop. 2. That by a special commission he might authorize presbyters to do it even in his presence. 3. That in his absence they were authorized to do it by a general commission, rather than infants or any other baptized persons should die without confirmation. And this agrees very well with what has been said before in the last section, concerning the practice of the churches of Alexandria and Egypt; though in the Western churches it was otherwise, as is evident from what has been alleged before out of Pope Innocent and St. Jerom," who tell us, That presbyters neither in the presence of the bishop, nor in his absence, were allowed to do it, but many men were forced to die without confirmation or imposition of hands, because the bishop did not come time enough to administer it to them.

Sect. 6. 3dly, And to such

as were baptized in

case they were in

heresy or sch sm, in

danger of death.

deacons also. As it was in the case of energumens, or persons possessed with evil spirits after baptism; concerning whom Pope Innocent makes this decree, in the same epistle where he prohibits presbyters from consigning in all ordinary cases: That if any one was seized" with an evil spirit after baptism, the bishop might give orders to a presbyter or a deacon to consign him in that condition. It was not to be done but by the bishop's authority; for he only had the power of imposition of hands; but because an energumen, who was at a great distance from the bishop, might have several chances in his journey, it was therefore thought more proper for the bishops to grant a commission to a presbyter or deacon, to give him imposition of hands at home, than to venture his falling into his distemper, by either coming to the bishop, or returning. Another extraordinary case in which this office of imposition of hands was granted to presbyters, was, when any who had been baptized by heretics or schismatics, were, upon their return to the church, seized with a violent sickness, and in imminent danger of death, before they could go to the bishop, or the bishop come to them, to give them imposition of hands, and confirm them with that grace of the Spirit, which they could not have in heresy or schism. In that case, rather than such persons should die without this office, a commission was granted to presbyters to administer it. This we find most expressly in the first council of Orange," That heretics, if they be in extremity and apparent danger of death, when they desire to become catholics, shall, in the bishop's absence, be consigned by the presbyters with chrism and benediction, that is, imposition of hands in the benediction prayer. And the like decree is made in the council of Epone," That if any heretics, who lay desperately sick, upon a death-bed, desired suddenly to be converted, in that case, for the salvation of their souls, which was heartily desired, a presbyter should be permitted to give them the consolation of chrism; which they that were in health were to go to the bishop for, at their conversion. Where we may observe, that the chrismation here spoken of, was not the chrismation which presbyters were ordinarily al

magno labore poterit, ut longe constitutus energumenus ad episcopum deducatur, cum, si talis casus ei in itinere acciderit, nec perferri ad episcopum, nec referri ad sua facile possit?

46 Conc. Arausican. 1. can. 2. Hæreticos in mortis discrimine positos, si catholici esse desiderent, si desit episcopus, a presbyteris cum chrismate et benedictione consignari placet. 47 Conc. Epaunens. can. 86. Presbytero, propter salutem animarum, quam in cunctis optamus desperatis et in lecto recumbentibus hæreticis, si conversionem subitam petant, chrismate subvenire permittimus. Quod etiam omnes convertendi, si sani sunt, ab episcopo noverint expetendum. Vid. Pontifical. Damasi, Vit. Sylvestri, p. 229. ap. Crab.

t. 1.

lowed to give in the Western church, but that which was joined with imposition of hands, which was peculiarly reserved to the bishop, except in such cases of extremity, when a presbyter was allowed to give it, rather than a converted heretic should die without it. And the reason of this concession was, because heretics, who were baptized out of the church, were supposed to be without the grace of the Spirit, till they received it by imposition of hands in the catholic church. For which reason, all heretics, as well those who used imposition of hands at baptism, as those that did not, received a new benediction when they returned to the unity of the church, as I have showed from St. Austin,18 Optatus, and Alcimus Avitus," in another place. See Scholast. Hist. of Lay Baptism, part I. p. 86.

we are in the next place to take a view of the form and manner of its administration; in which we may observe four distinct ceremonies besides the consecration of the chrism, which were, the unction, the sign of the cross, imposition of hands, and prayer. The unction was commonly first in order, as we learn from that of Tertullian,' As soon as we are come out of the water, we are anointed with the blessed unction. And then we receive imposition of hands, invocating the Holy Spirit by a benediction.

48 Aug. de Bapt. lib. 3. c. 16.

49 Optat. lib. 7. p. 109.

50 Avitus, Ep. 24. ad Stephanum,

Tertul. de Bapt. cap. 7. Exinde egressi de lavacro perunguimur benedictà unctione.-Cap. 8. Dehinc manus imponitur, per benedictionem advocans et invitans Spiritum Sanctum.

2 Habert. Archieratic. p. 702. Quod divinare quidam nos volunt, apostolos in libro Praxapostolor. confirmâsse cum chrismate, id rationem fugit. Præfracte id contra summos theologorum persuadere nititur Petrus Aurelius in Orthodoxo contra Sirmondum.

3 Estius in Sent. lib. 4. Dist. 7. sect. 7. Communior sententia est, apostolos initio suæ prædicationis non usos fuisse chrismate in administratione hujus sacramenti.

3

under the feigned name of Petrus Aurelius, in his book called Orthodoxus, against Sirmond, takes a great deal of pains to prove it an apostolical practice. But Habertus' calls this a dream and a mad undertaking, against the general stream and current of learned men. And Estius says, The common opinion is, that the apostles, in the beginning of their preaching, used no chrism in the administration of this sacrament, as he calls it. So that what the Romanists now make the matter of their new sacrament, is confessed to be without any foundation in Scripture. Bishop Pearson' is of opinion, that the use of it came into the church shortly after the time of the apostles. Basnage and Daillé think not till the third century, when it is first mentioned by Origen' and Tertullian. Some indeed allege an author more ancient than either of these, which is Theophilus Antiochenus, who says, That we are therefore called Christians, because we are anointed with the oil of God. But the unction he speaks of is a spiritual and mystical unction, such as, he says, the whole air and earth under heaven is anointed with, viz. the unction of light and the Spirit of God. So that there being no author before Tertullian, who mentions the material unction as used in confirmation, it is most probable it was a ceremony first begun about his time, to represent the unction of the Holy Ghost.

Sect. 3. The form and manner of adnunis

with the effects of it.

But when it was once admitted, it was usually magnified as the symbol, and sometimes the instrumental cause, tering it, together of very great effects. The consecration of it was supposed to work a mystical change in its nature, answerable to the change wrought in the waters of baptism, and the bread and wine in the eucharist, which Cyril of Jerusalem compares together. It was this unction, as the completion of baptism, to which they ascribed the power of making every Christian, in some sense, partaker of a royal priesthood. Which is not only said by Origen in the passage last mentioned, but by Pope Leo," St. Jerom," and many others." To it they also ascribed the noble effects of confirming the soul with the strength of all spiritual graces on God's part, as well as the confirmation of the professions and

4 Pearson, Lect. in Act. v. n. 6. p. 69.

5 Basnag. Critic. in Baron. p. 76.

7

Daill. de Confirm. lib. 2. cap. 2. p. 116, &c.

Origen. in Levit. Hom. 9. p. 156. Omnes quicunque unguento sacri chrismatis delibuti sunt, sacerdotes effecti sunt, sicut et Petrus ad omnem dicit ecclesiam, Vos regale sacerdotium.

Theophil. ad Autolycum, lib. 1. Bibl. Patr. G. L. t. 1. p. 110. Καλούμεθα Χριστιανοὶ, ὅτι χρίσμεθα ἔλαιον Θεού. Cyril. Catech. Myst. 3. n. 3.

10 Leo, Ser. 3. de Assumptione sua, p. 3. Hieron. cont. Lucif. cap. 2.

12 Vid. Prosper. Sentent. 342. Ambros. de Initiatis, cap. 6. Aug. Ser. 3. post 40. a Sirmondo editis, in Appendice, t. 10. p. 847.

joins, This is the power of imposition of hands necessary for every one: for unless he that is baptized have this invocation of the holy priest, he only goes into the water as a Jew, and puts off the filth of the body, but not the filth of the soul. Therefore, though this imposition of hands be not so frequently mentioned in the Greek writers, yet it is always to be understood, as chrism is in the Latin writers, where only imposition of hands is mentioned.

Sect. 6.

The original of

The antiquity of this ceremony is this ceremony of by all ancient writers carried as high imposition of hands. as the apostles, and founded upon their example and practice. There are three passages in Scripture from which they generally deduce it: Acts viii., where mention is made of the apostles' laying hands on those whom Philip had baptized. Acts xix., where St. Paul laid his hands on those whom he baptized after John's baptism. And Heb. vi. 2, where mention is made of imposition of hands among the first principles of religion. Cyprian derives it from the practice of the apostles" laying their hands on those whom Philip baptized: For, says he, the same custom is now observed in the church, that they who are baptized, are presented to the governors of the church, that by their prayer and imposition of hands they may receive the Holy Ghost. And in other places," he refers it in general to apostolical institution and practice. The anonymous author of the book concerning heretical baptism, at the end of Cyprian," deduces it likewise from the same example of the apostles' laying hands on the Samaritans whom Philip baptized. Firmilian compares the bishop's imposition of hands to invocate the Holy Spirit, to that of St. Paul," upon those whom he baptized at Ephesus. St. Jerom owns the Luciferian's argument to be good, when he derives this custom 26 from the Acts of the Apostles, and the case of the Samaritans receiving imposition of hands after Philip had baptized them: though

22 Cypr. Ep. 73. ad Jubaian. p. 202. Quod nunc quoque apud nos geritur, ut qui in ecclesia baptizantur, præpositis ecclesiæ offerantur, ut per nostram orationem et manûs impositionem Spiritum Sanctum consequantur.

23 Cypr. Ep. 72. ad Stephan. p. 196.

24 Anonym. de Bapt. Hæretic. ap. Cypr. in Append. p. 23. Per manûs impositionem episcopi datur unicuique credenti Spiritus Sanctus, sicut apostoli circa Samaritanos post Philippi baptisma manum eis imponendo fecerunt. 25 Firmil. Ep. 75. ap. Cypr. p. 221.

26 Hieron. cont. Lucifer. cap. 4. An nescis et jam ecclesiarum hunc esse morem, ut baptizatis postea manus imponatur, et ita invocetur Spiritus Sanctus? Exigis ubi scriptum sit? In Actibus Apostolorum. Etiamsi Scripturæ auctoritas non subesset, totius orbis in hac parte consensus instar præcepti obtinet. Nam et multa alia quæ per traditionem in ecclesiis observantur, auctoritatem sibi scriptæ legis usurpaverunt; velut in lavacro ter caput mergitare; deinde egressos lactis et mellis prægustare concordiam ad infantiæ significationem.

27 Aug. de Trin. lib. 15. c. 26. Orabant ut veniret in eos quibus inanus imponebant, non ipsi eum dabant. Quem

he thinks the practice and tradition of the church sufficient to authorize such a custom in this case, as well as in several other rites belonging to baptism and other things, which had the authority of laws, though they were no where expressly commanded in Scripture; as the triple immersion in baptism, and the tasting of milk and honey in token of a new birth. St. Austin in like manner affirms this observation descended to the governors of the church from the apostles, who prayed over those on whom they laid their hands, that they might receive the Holy Ghost. And because it might be objected, that the apostolical practice was for a quite different end, to confer on men the miraculous gift of the Spirit, empowering them to speak with new tongues; he is very careful once or twice to answer this objection, and show, that notwithstanding any such difference, this practice of imposition of hands in order to obtain the Holy Spirit, might be said to descend from the apostles. For, says he," by the Holy Ghost, which is given only in the catholic church by imposition of hands, our forefathers would have us to understand that which the apostle says, "The love of God is shed abroad in our hearts by the Holy Ghost which is given us." For that is the charity, which they have not who are cut off from the communion of the catholic church; and though they speak with the tongues of men and angels, and know all mysteries and all knowledge, it profits them nothing. For they have not the love of God, who love not the unity of the church; upon which account it is rightly said, that the Holy Spirit is not received but only in the catholic church. For now the Holy Spirit, which is given by imposition of hands, does not appear with sensible and temporal miracles to attest it, as it was heretofore given to recommend the first plantation of faith, and to dilate the church in its infancy. For who now expects, that they to whom imposition of

morem in suis præpositis etiam nunc servat ecclesia.

28 Aug. de Bapt. lib. 3. cap. 16. Spiritus autem Sanctus, quod in sola catholica per manûs impositionem dari dicitur, nimirum hoc intelligi majores nostri voluerunt, quod apostolus ait, Quoniam caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Ipsa enim est caritas, quam non habent qui ab ecclesiæ catholicæ communione præcisi sunt; ac per hoc etiamsi linguis hominum loquantur et angelorum, si sciant omnia sacramenta et omnem scientiam, &c., nihil eis prodest. Non autem habent Dei charitatem, qui ecclesiæ non diligunt unitatem; ac per hoc recte intelligitur dici, non accipi nisi in catholica Spiritus Sanctus. Neque enim temporalibus et sensibilibus miraculis attestantibus per manûs impositionem modo datur Spiritus Sanctus; sicut antea dabatur ad commendationem rudis fidei, et ecclesiæ primordia dilatanda. Quis enim nunc hoc expectat, ut ii quibus manus ad accipiendum Spiritum Sanctum imponitur, repente incipiant linguis loqui? Sed invisibiliter et latenter intelligitur per vinculum pacis eorum cordibus divina caritas inspirari, ut possint dicere, Quoniam caritas, &c.

hands is given to receive the Holy Spirit, should immediately begin to speak with new tongues? But the love of God is supposed to be inspired into their hearts invisibly and latently by the bond of peace, so as they may truly say, "The love of God is shed abroad in our hearts by the Holy Ghost that is given us." He gives the same answer to this pretended difficulty in another place." "Hereby," says he, "we know that he dwells in us, by the Spirit which he hath given us." If thou findest in thy heart the love of God, thou hast the Spirit to give thee knowledge. Which is a very necessary thing. In the first age the Holy Ghost fell on them that believed, and they spake with tongues, which they had never learned, as the Spirit gave them utterance. These were signs proper for that time; for then it was necessary that the Holy Ghost should be thus demonstrated in all kinds of tongues, because the gospel was to run throughout the whole world in all sorts of languages. But this demonstration once made, it ceased. For does any man now expect to hear them speak with new tongues, who receive imposition of hands as a means to obtain the Holy Spirit ? Or, when we laid hands on these infants, did any of you look when they should speak with tongues? And when they did not speak with tongues, was any one so perverse in heart, as to say, They have not received the Holy Ghost? For if they had received it, they would have spoken with tongues, as was done heretofore. If, therefore, there be no such miracles now, to testify the presence of the Spirit, how knows any man that he has received the Holy Ghost? Let him ask his own heart: if he loves the brethren, the Spirit of God abideth in in him. Thus St. Austin derives imposition of hands for conveying the Spirit from the practice of the apostles, though there were very different effects then from what there are now: though men had not the gift of tongues conferred upon them, as in the days of the apostles; yet they might have other graces, sufficient both to testify the presence of the Spirit, and to entitle the act of imposition of hands to the dignity of an apostolical institution. From whence also we may observe, that charity and unity,

29 Aug. Tract. 6. in 1 Joan. iii. t. 9. p. 254. In hoc cognoscimus quia manet in nobis, de Spiritu quem dedit nobis. Si enim inveneris te habere caritatem, habes Spiritum Dei ad intelligendum. Valde enim necessaria res est. Primis temporibus cadebat super credentes Spiritus Sanctus, et loquebantur linguis quas non didicerant, quomodo Spiritus dabat eis pronunciare. Signa erant tempori opportuna. Oportebat enim ita significari in omnibus linguis Spiritum Sanctum; quia evangelium Dei per omnes linguas cursurum erat toto orbe terrarum. Significatum est illud, et transiit. Nunquid modo quibus imponitur manus ad accipiendum Spiritum Sanctum, hoc exspectatur, ut linguis loquantur? Aut quando imposuimus manum istis infantibus, attendit unusquisque vestrum, utrum linguis loquerentur ? Et cum videret eos linguis non loqui, ita perverso corde aliquis vestrum fuit, ut diceret, Non acceperunt isti Spiritum Sanctum ?

32

30

or stedfastness in the love of God and religion, was a particular grace of the Spirit given by imposition of hands which because heretics could not have, who were baptized out of the church, therefore they always received imposition of hands upon their return to the church, whether they had received it in pretence among their own party before or not. For some heretics gave imposition of hands together with baptism, and others did not; but both of them received imposition of hands again upon their return to the catholic church. There is one passage more, upon which some of the ancients found this practice, which is Heb. vi. 2, where the apostle joins imposition of hands with baptism. Upon which, the author under the name of St. Ambrose" notes, That it means that imposition of hands, which is supposed to confer the Holy Ghost, which is ordinarily given by the chief priests or bishops after baptism, for the confirmation of men in the unity of the church of Christ. Which exposition is repeated by Haymo and some later writers, and allowed as probable by Grotius and Calvin. There is one writer more, who seems to derive it from the descent of the Holy Ghost upon the apostles at the day of Pentecost. He goes under the name of Eusebius Emissenus; but learned men suppose him to be Eucherius of Lyons, or Hilary of Arles, or some other writer about the time of Pope Leo, in the middle of the fifth century. Whoever he was, the account he gives of confirmation is very particular and instructive, and therefore the whole passage may be worth translating. That which imposition of hands," says he, now gives to every one in confirming neophytes, the same did the descent of the Holy Ghost then confer on all believers. But because we have said, that imposition of hands and confirmation confers something on him that is born again and regenerated in Christ; perhaps some one will be ready to think with himself, and say, What can the ministry of confirmation profit me after the mystery of baptism? If, after the font, we want the addition of a new office, then we have not received all that was necessary from the font. It is not so, beloved. For, if you observe, in the military

Nam si accepissent, linguis loquerentur, quemadmodum tunc factum est. Si ergo per hæc miracula modo testimonium præsentiæ Spiritûs Sancti non fit: unde cognoscit quisque accepisse se Spiritum Sanctum? Interroget cor suum: si diligit fratrem, manet Spiritus Dei in illo.

30 Aug. de Bapt. lib. 5. cap. 23. Propter charitatis copulationem, quod est maximum donum Spiritus Sancti, sine quo non valeant quæcunque alia sancta in homine fuerint, manus correctis hæreticis imponitur.

31 Ambros. in Heb. vi. 2. Imposition is manuum per quam Spiritus Sanctus accipi posse creditur: quod post baptismum ad confirmationem unitatis in ecclesia Christi a pontificibus fieri solet.

32 Haymo in Heb. vi. 2.

33 Euseb. Emissen. Hom. de Pentecost.