Chrisis teleiōtikē, A discourse of confirmation for the use of the clergy and instruction of the people of Ireland / by Jeremy, Lord Bishop of Down ; and dedicated to His Grace James, Duke ... and General Governor of His Majesties kingdom of Ireland.

SECT. III. (Book 3)

The Holy Rite of Imposition of Hands for the giving the Holy Spirit, or Confirma∣tion, was actually continued and practised by all the succeeding Ages of the purest and Primitive Church. (Book 3)

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 My∣stical 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 uni∣versal 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, Communi∣cating of Women, and the like; yet this Rite of Con∣firmation 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 de∣signation.

Theophilus Antiochenus lived not long after the death* 1.1

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 ba∣ptized persons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are therefore called Christians because we are anointed with the Vnction of God. These words will be best un∣derstood by the subsequent testimonies, by which it will appear that confirmation (for reasons hereafter menti∣on'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,* 1.2 proceeds. Dehinc (saith he) manus imponitur, per Bene∣dictionem advocans & invitans Spiritum Sanctum:* 1.3 Tunc ille sanctissimus Spiritus super emundata & benedicta cor∣pora libens à patre descendit. After baptism, the hand is impos'd, by blessing, calling and inviting the Holy Spi∣rit. Then that most holy spirit willingly descends from the Father upon the Bodies that are cleans'd and bles∣sed; that is, first baptis'd, then confirm'd; and again. Caro signatur,* 1.4 ut anima muniatur. Caro manus impositi∣one 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.* 1.5 Nay, further yet. If any Man ob∣jects 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 ba∣ptiz'd, yet the Holy Ghost was come upon none of them untill Jesus was glorified) sed in aquâ emundati, sub An∣gelo 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 ar∣ticle. 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 Tertulli∣an 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 Confirma∣tion) she feeds with the Eucharist,* 1.6 she exhorts to Martyr∣dom; and against this order or institution she receives no Man.

S. Cyprian,* 1.7 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 praeposi∣tos Ecclesiae offerantur, & per nostram orationem ac manus impositionem, spiritum sanctum consequantur, & signaculo do∣minico 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 imposi∣tion of hands (said the Martyr Bishop) may obtain the Holy Ghost,* 1.8 and be consummated with the Lords signature.

And again, Vngi necesse est eum qui baptiza∣tus

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 sup∣plyed, 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,* 1.9 a Man of Venerable Antiqui∣ty and admirable Learning, tells that a certain young Man was by S. John delivered to the care of a Bishop,* 1.10 who having baptiz'd him: posteà verò sigillo Domini tan∣quam perfectâ tutâque ejus custodiâ* 1.11 eum obsignavit. Af∣terwards 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;* 1.12 saith, Oleum est quo vir sanctus Vngitur, oleum Christi, oleum Sanctae Do∣ctrinae. 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, & quo∣dammodo dixerit, jam non es Catechumenus, consecutus es la∣vacrum 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 Catechu∣men,

now you are regenerated in baptism; such a Man re∣ceives the Vnction of God. viz. He then is to be confirmed.

S. Dionys commonly called the Areopagite in his excel∣lent book of Ecclesiastical Hierarchy speaks most fully of the Holy rite of Confirmation or Chrism.* 1.13 Having de∣scrib'd at large the office and manner of baptizing the Catechumens, the trine immersion, the vesting them in white Garments; adds; Then they bring them again to the Bishop, and he consignes him (who had been so baptiz'd) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the most Divinely operating Unction, and then gives him the most Holy Eucharist. And after∣wards he sayes.* 1.14 But even to him, who is consecrated in the most holy mystery of regeneration, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the perfective Unction of Chrism gives to him the advent of the Holy Spirit. And this rite of Confirmation, then called Chrism, from the spiritual Unction then effected and consign'd also and signified by the Ceremony of a∣nointing externally, which was then the ceremony of the Church; he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy con∣summation of our baptismal regeneration; meaning that without this, there is something wanting to the bapti∣zed persons.

And this appears fully in that famous censure of No∣vatus by Cornelius Bishop of Rome reported by* 1.15 Euse∣bius.* 1.16 Novatus had been baptized in his bed being very sick and like to dye: but when he recover'd he did not receive those other things which by the rule of the Church he ought to have receiv'd: neque Domini sigillo ab Epi∣scopo consignatus est; he was not consign'd with the Lords signature by the hands of the Bishop; he was not con∣firmed: Quo non impetrato, quomodo spiritum sanctum obtinuisse putandus est? Which having not obtain'd, how can he be suppos'd to have receiv'd the Holy Spirit?

The same also is something more fully related by Nicephorus,* 1.17 but wholly to the same purpose.

Melchiades in his Epistle to the Bishops of Spain ar∣gues excellently about the necessity and usefulness of the Holy Rite of Confirmation.* 1.18 [What does the myste∣ry of Confirmation profit me after the mystery of Baptism? Certainly we did not receive all in our Baptism, if after that lavatory we want something of another kind. Let your charity attend. As the Military order requires, that when the General enters a Souldier into his list, he does not only mark him, but furnishes him with armes for the Battle. So in him that is baptiz'd, this blessing is his Am∣munition. You have given (Christ) a Souldier, give him also Weapons. And what will it profit him if a Father gives a great Estate to his Son, if he does not take care to provide a Tutor for him. Therefore the Holy Spirit is the Guardian of our regeneration in Christ, he is the Comforter, and he is the Defender.]

I have already alleaged the plain Testimonies of Optatus and S. Cyril in the first Section.* 1.19 I adde to them the words of S. Gregory Nazianzen speaking of Confirmation or the Christian signature;* 1.20 Hoc & viventi tibi maximum est tu∣tamentum. Ovis enim quae sigillo insignita est non facilè patet insidiis; quae verò signata non est, facilè à furibus capitur. This signature is your greatest guard while you live. For a sheep, when it is mark'd with the Ma∣sters sign, is not so soon stollen by Thieves; but easily if she be not. The same manner of speaking is also us'd by S. Basil, who was himself together with Eubulus con∣firm'd by Bishop Maximinus. Quomodo curam geret tanquam ad se pertinentis Angelus? Quomodo eripiat ex hostibus si non agnoverit signaculum? How shall the Angel know what sheep belong unto his charge? How shall he

snatch them from the Enemy; if he does not see their mark and signature?* 1.21 Theodoret also and Theophylact speak the like words: and so far as I can perceive; these and the like sayings are most made use of by the Schoolmen to be their warranty for an indelible Character imprint∣ed in Confirmation. I do not interest my self in the question; but only recite the Doctrine of these Fathers in behalf of the practice and usefulness of Confirmati∣on.

I shall not need to transcribe hither those clear testi∣monies which are cited from the Epistles of S. Clement, Vrban the first, Fabianus and Cornelius; the summe of them is in those plainest words of Vrban the First. Om∣nes fideles per manus impositionem Episcopórum Spiritum Sanctum post baptismum accipere debent. All faithfull People ought to receive the Holy spirit by imposition of the Bishops hands after Baptism. Much more to the same purpose is to be read, collected by Gratian de consecrat. dist 4. Presbyt. & de consecrat dist. 5. Omnes fideles & ibid. Spiritus Sanctus.

S. Hierom brings in a Luciferian asking:* 1.22 why he that is baptiz'd in the Church does not receive the Holy Ghost, but by imposition of the Bishops hands? The answer is, hanc observationem ex Scripturae authoritate ad Sacordotii honorem descendere. This observation for the honour of the Priesthood did descend from the authority of the Scriptures; adding withal, it was for the prevention of Schismes, and that the safety of the Church did depend upon it. Exigis ubi scriptum est? If you ask where it is written; it is answered, in Actibus Apostolorum. It is written in the Acts of the Apostles. But if there were no authority of Scripture for it, totius orbis in hanc partem consensus instar praecepti obtineret; the consent of the

whole Christian World in this article ought to prevail as a commandment. But here is a twofold Chord, Scri∣pture and Universal Tradition: or rather Scripture ex∣pounded by an Universal traditive interpretation.* 1.23 The same observation is made from Scripture by S. Chrysostom: The words are very like those now recited from S. Hie∣rom's Dialogue, and therefore need not be repeated.

S. Ambrose calls Confirmation, Spiritale signaculum,* 1.24 quod post fontem superest, ut perfectio fiat. A spiritual seal remaining after Baptism, that perfection be had. Oecumenius calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.25 perfection, Lavacro peccata pur∣gantur, Chrismate Spiritus sanctus superfunditur,; Vtra{que} verò ista manu & ore Antistitis impetramus, said Pacianus Bishop of Barcinona. In Baptism our sins are cleans'd; in Confirmation the holy Spirit is pour'd upon us; and both these we obtain by the hands and mouth of the Bishop]: and again; vestrae plebi unde spiritus; quam non consignat unctus Sacerdos? The same with that of Cor∣nelius in the case of Novatus before cited.

I shall add no more least,* 1.26 I overset the article, and make it suspicious by too laborious a defence: only after these numerous testimonies of the Fathers, I think it may be useful to represent that this Holy rite of Confirmati∣on hath been decreed by many Councils.

The Council of Eliberis,* 1.27 celebrated in the time of P. Sylvester the first, decreed, that whosoever is baptiz'd in his sickness, if he recover, ad Episcopum eum perducat, ut per manus impositionem perfici possit; let him be brought to the Bishop, that he may be perfected by the impositi∣on of hands. To the same purpose is the 77th. Can. E∣piscopus eos per bendictionem perficere debebit. The Bi∣shop must perfect those, whom the Minister baptiz'd, by his benediction.

The Council of Laodicea decreed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.28 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;* 1.29 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 per∣sons should be confirm'd by the Bishop, all supposing Confirmation to be the perfection and consummation of the less perfect baptism.* 1.30 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.* 1.31 But I also find it in a greater record;* 1.32 in the General Coun∣cil of Constantinople; where Hereticks are command∣ed

upon their conversion to be received, secundùm con∣stitutum Officium, there was an Office appointed for it; and it is in the Greeks Euchologion, sigillatos, primò scil. Vnctos Vnguento Chrismatis, &c. & signantes eos dici∣mus, 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 a∣ny Man that calls himself a Christian.

Notes

• * 1.1

  A. D. 170.
• * 1.2

  A. D. 200.
• * 1.3

  De baptismo. c. 6.
• * 1.4

  De resur. carn. cap. 8.
• * 1.5

  Vbi supra de bapt.
• * 1.6

  De Praescript. cap. 36.
• * 1.7

  A. D. 250. Epist. 73.
• * 1.8

  Epist. 70. & 73.
• * 1.9

  A. D. 200.
• * 1.10

  Apud Euseb. l. 3. c. 17.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  A. D. 210.
• * 1.13

  De Eccles. Hier. c. 2.
• * 1.14

  Et cap. 4.
• * 1.15

  Lib. 6. Hist. Eccles. c. 43.
• * 1.16

  A. D. 260.
• * 1.17

  Lib. 6. cap. 3.
• * 1.18

  A. D. 320.
• * 1.19

  A. D. 370.
• * 1.20

  Adhort. ad S. lavacrum.
• * 1.21

  In cap. 1. ad Ephes.
• * 1.22

  Dial. adv. Lu∣cifer.
• * 1.23

  Homil 18. in Act.
• * 1.24

  Lib. 3. de sa∣cram. c. 2.
• * 1.25

  In Hebr. 6.
• * 1.26

  Lib. 3. contr. Novat.
• * 1.27

  Can. 38.
• * 1.28

  Can. 38.
• * 1.29

  Habetur apud Gratian. de Consecrat. dist. 5. cap. jejun.
• * 1.30

  Cap. 8.
• * 1.31

  Cap. 17.
• * 1.32

  Can. 7.