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. IV. (Book 4)

The BISHOPS were alwayes, and the onely Ministers of Confirmation. (Book 4)

SAint Chrysostome asking the reason why the Samari∣tans,* 1.1 who were Baptized by Philip, could not from him and by his ministry receive the Holy Ghost? an∣swers, Perhaps this was done for the honour of the Apo∣stles, to distinguish the supereminent dignity which they bore in the Church, from all inferiour Ministrati∣ons; but this answer not satisfying, he adds, hoc do∣num non habebat, erat enim ex septem illis, id quod magis videtur dicendum. Vnde meâ sententiâ hic Philippus u∣nus ex septem erat secundus à Stephano, Ideo & Bapti∣zans, spiritum sanctum non dabat, ne{que} enim faculta∣tem

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 virtu∣tem quidem acceperant (Diaconi) faciendi signa, non autem dandi aliis spiritum sanctum, igitur hoc erat in A∣postolis singulare, unde & praecipuos, & non alios vide∣mus hoc facere, The Ministers that Baptized had a pow∣er of doing Signs and working Miracles, but not of gi∣ving the holy spirit; therefore this gift was peculiar to the Apostles, whence it comes to pass that we see the cheifs* 1.2 in the Church, and no other to do this.

St. Dionys sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There is need of a Bishop to confirm the baptized,* 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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:* 1.4 A solis Episcopis, By Bishops onely, said St. Austin; For the Bishops succeeded in the place and ordina∣ry Office of the Apostles, said St. Hierom: And there∣fore 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 Impositi∣on 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 quàm ab Episcopo fieri licere, Nam Presbyteri, licèt sint sacerdotes, pontifica∣tus 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 & Jo∣hannem esse directos, qui jam Baptizatis traderent spiri∣tum 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 Episcopa∣cy: 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.

* 1.5 Optatus proves Macharius to be no Bishop, because he was not conver∣sant 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:* 1.6 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 con∣stant practise and Doctrine of the Primitive Church, and derived from the practice and tra∣dition of the Apostles,* 1.7 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 our war∣ranty:* 1.8 we see it done thus, and by these men, and by no others, and no other∣wise, and we have no other authority, and we have no reason to

goe another way. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in St. Luke, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in St. Chrysostome, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Philo, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chief Governour in Ecclesiasticals, his Office is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 in∣violable.

But how if a Bishop be not to be had, or not ready? St. Ambrose* 1.9 is pretended to have answered, Apud E∣gyptum Presbyteri consignant,* 1.10 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 Vnge∣rentur, That Pope Sylvester fore-seeing how danger∣ous a Journey he takes, who abides without Confirmati∣on, brought remedy as far as he could, and command∣ed that in the absence of Bishops they should be anoint∣ed by the Priest; and therefore it is by some suppo∣sed, 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 acti∣on 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,* 1.11 sacerdos non est, sed inaniter tantùm dicitur; he is but vainly called a Priest, for he is no Priest. So Sixtus II. said,* 1.12 That if a Bishop Ordain in anothers Diocess, the Ordination is void; and in the Law it is said,* 1.13 that if a Bishop be consecrated without his Cler∣gy and the Congregation, the Consecration is null; and yet these later and fiercer constitutions do not de∣termine concerning the natural event of things, but of the legal and Canonical approbation.

To these things I answer, That St. Ambrose his say∣ing 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,* 1.14 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, con∣signant 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 constant∣ly us'd this in their Confirmations, that from the cere∣mony it had the appellation; Sacramentum Chrismatis; S. Austina 1.15 calls it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so Dionysius. Now be∣cause

at the Baptism of the adult Christians, and (by imi∣tation 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 ano∣ther 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 Ec∣clesiastical Hierarchy. But besides this Unction with oyl in baptismal preparations; and pouring oyl into the baptismal water; we find another Unction after the ba∣ptism was finished. For they bring the baptized person again to the Bishop,* 1.16 saith S. Dionys; who signing the man with hallowed Chrisme, gives him the Holy Eucha∣rist. This they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the perfective or con∣summating 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be anointed after baptism.* 1.17 Both these Unctions were intimated by Theophilus Antiochenus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every man that is borne into the World, and every man that is a Champion is anoint∣ed with oyl. That to baptism, this alluding to Con∣firmation.

Now this Chrisme was frequently ministred immedi∣ately 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.* 1.18 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 a∣noint 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 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 on∣ly to satisfie the desire of the baptized, but by this ce∣remony 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 representa∣tion. 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 Confirmati∣on; but a ceremony annexed to it ordinarily; from thence transmitted to baptism, first by imitation, after∣wards by way of supply and in defect of the opportu∣nities of Confirmation Episcopal. And therefore we find in the first Arausican Council in the time of Leo the first and Theodosius junior,* 1.19 it was decreed, That in ba∣ptism 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 ne∣cessary; 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 per∣mitted to mere Presbyters. Innocentius III, a great Ca∣nonist and of great authority, gives a full evidence in this particular.

Per frontis Chrismationem manus impo∣sitio designatur, quia per eam Spiritus Sanctus per augmen∣tum datur & robur. Vnde cum caeteras unctiones sim∣plex sacerdos vel Presbyter valeat exhibere, hanc non nisi summus Sacerdos vel Presbyter valeat exhibere, id est, E∣piscopus 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; there∣fore 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 In∣nocentius 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 ap∣pointed to this ministration;

and no approved man of the Church did ever say the contrary, till Richard Pri∣mate of Ardmagh commenced a new Opinion, from whence (Thomas of Walden sayes that) Wicl••f bor∣rowed his Doctrine to trouble the Church in this par∣ticular.

What the Doctrine of the ancient Church was in the purest times, I have already (I hope) sufficiently de∣clared; what it was afterwards, when the Ceremony of Chrisme was as much remarked, as the Rite to which it ministred,* 1.20 we finde fully declared by Rabanus Mau∣rus. 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 quo{que} ut ejus spiritus sancti septiformis gratia, cum omni pleni∣tudine sanctitatis & scientiae & virtutis, venire in homi∣nem declaretur: Tunc enim ipse spiritus sanctus post mundata & benedicta corpora at{que} animas liberè à patre descendit, ut unà cum suâ visitatione sanctificaret & illu∣straret, & nunc in hominem ad hoc venit, ut signaculum fidei, quod in fronte suscepit, faciat cum donis coelestibus repletum, & suâ gratiâ confortatum intrepidè, & au∣dacter 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 Con∣firmation

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 di∣stinguished, and did not onely signifie and declare, but effect these Graces by the ministry of Prayer and Im∣position 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 Ecclesiasti∣cal 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 cere∣mony 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 dele∣gated to the Priests Ministery after the Episcopal con∣secration 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 exem∣pted, 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 Anci∣ent 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 Epi∣scopalis, & 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 Bi∣shop is appointed the ordinary Minister of Confirmati∣on; 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 the Ministry, and disparks the inclosures, and layes all in common, and makes men su∣pream 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 Mini∣ster of any Divine Ordinance, but he that is of Divine appointment, there can be none but the ordinary Mini∣ster. I do not say that God is tied to this way, he can∣not be tied, but by himself; and therefore Christ gave a special Commission to Ananias to baptize and to con∣firm 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 extraordina∣ry, 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 ad∣mitted others into a part of their care, and of their pow∣er, but when they intended to imploy them in any mi∣nistry, 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 there∣fore 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.

Notes

• * 1.1

  Homil. 18. in Acta.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Cap. 5. Eccles. Hier.
• * 1.4

  In Hebr. 6. Qu. 44. in N. T.
• * 1.5

  Contr. Par∣men. lib. 7.
• * 1.6

  Epist. ad Episc. Hispan.
• * 1.7

  Voluit Deus dona illa admiranda non contingere Baptizatis, nisi per manus Apostolorum, ut Authorita∣tem testibus suis conciliaret quam maximam; quod ipsum simul ad retinendam Ecclesiae unitatem p••r∣tinebat. Grotius.
• * 1.8

  Videtur ergo fuisse peculiare Apo∣stolorum munus dare Spiritum s••n∣ctum. Isidor. Clarius in 8. Actuum Apostolorum.
• * 1.9

  In Ephes. 4.
• * 1.10

  De offic. Ecles. Cap. 27.
• * 1.11

  1 Qu. 1. cap. qui vult 1. & 2.
• * 1.12

  Epist 2. de E∣pisc. ordinan∣te.
• * 1.13

  1 Qu. 2. C. in multis. Cle∣ment. de elect cap. in pleris{que}
• * 1.14

  Qu. v. & N. T. Qu. 101.
• a 1.15

  Lib. 2. contr. liter. Petilia∣ni. c. 104.
• * 1.16

  Eccles. hier. cap 2.
• * 1.17

  Can. 48.
• * 1.18

  C. Hieron adv. Lucifer. ante med.
• * 1.19

  Cap. 1.
• * 1.20

  De instit. Cle∣ric. l. 1. c. 30.