Ch. lxv. 21. Example 70 Superstition not well corrected by Irreverence. BOOK V. things are faulty should be to settle the Church in the contrary, it standeth them upon to beware of this rule, because seeing vices have not only virtues but other vices also in nature opposite unto them, it may be dangerous in these cases to seek but that which we find contrary to present evils. For in sores and sicknesses of the mind we are not simply to measure good by distance from evil, because one vice may in some respect be more opposite to another than either of them to that virtue which holdeth the mean between them both. Liberality and covetousness, the one a virtue and the other a vice, are not so contrary as the vices of covetousness and prodigality; religion and superstition have more affiance, though the one be light and the other darkness, than superstition and profaneness which both are vicious extremities. By means whereof it cometh also to pass that the mean which is virtue seemeth in the eyes of each extreme an extremity; the liberal hearted man is by the opinion of the prodigal miserable, and by the judgment of the miserable lavish; impiety for the most part upbraideth religion as superstitious, which superstition often accuseth as impious, both so conceiving thereof because it doth seem more to participate each extreme, than one extreme doth another, and is by consequent less contrary to either of them, than they mutually between themselves. Now if he that seeketh to reform covetousness or superstition should but labour to induce the contrary, it were but to draw men out of lime into coal-dust. So that their course which will remedy the superstitious abuse of things profitable in the Church is not still to abolish utterly the use thereof, because not using at all is most opposite to ill using, but rather if it may be to bring them back to a right perfect and religious usage, which albeit less contrary to the present sore is notwithstanding the better and by many degrees the sounder way of recovery. [21.] And unto this effect that very precedent itself which they propose may be best followed. For as the Fathers when the Cross of Christ was in utter contempt did not superstitiously adore the same, but rather declare that they so esteemed it as was meet in like manner where we find the Cross to have that honour which is due to Christ, is it not as lawful for us to retain it in that estimation which it ought to have and in that use which it had of old without offence, as by taking it clean Imposition of Hands with Prayer scriptural. 71 Ch. Ixvi. 1. away to seem followers of their example which cure wilfully by BOOK V. abscission that which they might both preserve and heal? Touching therefore the sign and ceremony of the Cross, we no way find ourselves bound to relinquish it, neither because the first inventors thereof were but mortal men, nor lest the sense and signification we give unto it should burden us as authors of a new gospel in the house of God, nor in respect of some cause which the Fathers had more than we have to use the same, nor finally for any such offence or scandal as heretofore it hath been subject unto by error now reformed in the minds of men. tion after LXVI. The ancient custom of the Church was after they of Confirmahad baptized, to add thereunto imposition of hands with Baptism. effectual prayer for the illumination of God's most Holy Spirit to confirm and perfect that which the grace of the same Spirit had already begun in baptism. For our means to obtain the graces which God doth bestow are our prayers. Our prayers to that intent are available as well for others as for ourselves. To pray for others is to bless them for whom we pray, because prayer procureth the blessing of God upon them, especially the prayer of such as God either most respecteth for their piety and zeal that way, or else regardeth for that their place and calling bindeth them above others unto this duty as it doth both natural and spiritual fathers. With prayers of spiritual and personal benediction the manner hath been in all ages to use imposition of hands, as a ceremony betokening our restrained desires to the party, whom we present unto God by prayer. Thus when Israel blessed Ephraim and Manasses Joseph's sons, he imposed upon them his hands and prayed †, "God, in whose sight my fathers “Abraham and Isaac did walk, God which hath fed me all my life long unto this day, and the Angel which hath deli"vered me from evil bless these children." The prophets which healed diseases by prayer, used therein the selfsame ceremony. And therefore when Eliseus willed Naaman to wash himself seven times in Jordan for cure of his foul disease * Tertull. de Resur. Car. [c. 8.] "Caro manus impositione adum 66 bratur, ut et anima Spiritu illumi- 72 Confirmation at first had Respect to miraculous Gifts. BOOK V. it much offended him; "*I thought," saith he, "with myself, surely the man will come forth and stand and call Ch. lxvi. 2, 3. 66 upon the name of the Lord his God, and put his hand on "the place to the end he may so heal the leprosy." In consecrations and ordinations of men unto rooms of divine calling, the like was usually done from the time of Moses to Christ †. Their suits that came unto Christ for help were also tendered oftentimes and are expressed in such forms or phrases of speech as shew that he was himself an observer of the same custom. He which with imposition of hands and prayer did so great works of mercy for restoration of bodily health, was worthily judged as able to effect the infusion of heavenly grace into them whose age was not yet depraved with that malice which might be supposed a bar to the goodness of God towards them. They § brought him therefore young children to put his hands upon them and pray. 66 [2.] After the ascension of our Lord and Saviour Jesus Christ, that which he had begun continued in the daily practice of his Apostles, whose prayer and imposition of hands were a mean whereby thousands became partakers of the wonderful gifts of God. The Church had received from Christ a promise that such as have believed in him these signs and tokens should follow them . "To cast out devils, to speak with tongues, to drive away serpents, to be free from the harm "which any deadly poison could work, and to cure diseases by imposition of hands." Which power, common at the first in a manner unto all believers, all believers had not power to derive or communicate unto all other men, but whosoever was the instrument of God to instruct, convert and baptize them, the gift of miraculous operations by the power of the Holy Ghost they had not but only at the Apostles' own hands. For which cause Simon Magus perceiving that power to be in none but them, and presuming that they which had it might sell it, sought to purchase it of them with money **. [3.] And as miraculous graces of the Spirit continued after the Apostles' times ++; ("for," saith Irenæus, "they which * 2 Kings v.11. + Num. xxvii. 18. Matt. ix. 18; Mark v. 23; viii. 22. § Matt. xix.13; Mark x.13; Luke xviii.15. || Mark xvi. 17. ¶ Acts xix. 6. **Acts viii. 17, 18. †† Iren. lib.ii. cap.57. [p.188.] Miraculous Gifts continued after the Apostles. 73 are truly his disciples do in his name and through grace re- BOOK V. "ceived from him such works for the benefit of other men as 66 every of them is by him enabled to work; some cast out "devils, insomuch as they which are delivered from wicked spirits have been thereby won unto Christ, and do constantly “persevere in the church and society of faithful men; some "excel in the knowledge of things to come, in the grace of "visions from God, and the gift of prophetical prediction; "some by laying on their hands restore them to health which 66 are grievously afflicted with sickness; yea there are that of "dead have been made alive and have afterwards many years "conversed with us. What should I say? The gifts are innu"merable wherewith God hath enriched his Church throughout "the world, and by virtue whereof in the name of Christ cru"cified under Pontius Pilate the Church every day doth many "wonders for the good of nations, neither fraudulently nor in "any respect of lucre and gain to herself, but as freely be"stowing as God on her hath bestowed his divine graces ;") so it no where appeareth that ever any did by prayer and imposition of hands sithence the Apostles' times make others partakers of the like miraculous gifts and graces, as long as it pleased God to continue the same in his Church, but only Bishops the Apostles' successors for a time even in that power. St. Augustine acknowledgeth that such gifts were not permitted to last always, lest men should wax cold with the commonness of that the strangeness whereof at the first inflamed them*. Which words of St. Augustine declaring how the vulgar use of those miracles was then expired, are no prejudice to the like extraordinary graces more rarely observed in some either then or of later days. [4] Now whereas the successors of the Apostles had but only for a time such power as by prayer and imposition of hands to bestow the Holy Ghost; the reason wherefore confirmation nevertheless by prayer and laying on of hands hath hitherto always continued, is for other very special benefits which the Church thereby enjoyeth. The Fathers every where impute unto it that gift or grace of the Holy Ghost, not which maketh us first Christian men, but when we are made such, assisteth us in all virtue, armeth us against temptation and sin. * August. de Vera Relig. cap. 25. [t. i. 763.] Ch. lxvi. 4. Ch. lxvi. 5. 74 66 Confirmation, when severed from Baptism: BOOK V. For, after baptism administered, "there followeth," saith Tertullian*, "imposition of hands with invocation and invita"tion of the Holy Ghost, which willingly cometh down from "the Father to rest upon the purified and blessed bodies, as "it were acknowledging the waters of baptism a fit seat." St. Cyprian in more particular manner alluding to that effect of the Spirit which here especially was respected†, “How "great," saith he, "is that power and force wherewith the "mind is here" (he meaneth in baptism) "enabled, being not 66 only withdrawn from that pernicious hold which the world "before had of it, not only so purified and made clean that no stain or blemish of the enemy's invasion doth remain, but "over and besides" (namely through prayer and imposition of hands) "becometh yet greater, yet mightier in strength, so "far as to reign with a kind of imperial dominion over the "whole band of that roaming and spoiling adversary.” As much is signified by Eusebius Emisenus saying, "The Holy "Ghost which descendeth with saving influence upon the "waters of baptism doth there give that fulness which suf"ficeth for innocency, and afterwards exhibiteth in confirma"tion an augmentation of further grace." The Fathers therefore being thus persuaded held confirmation as§ an ordinance apostolic always profitable || in God's Church, although not always accompanied with equal largeness of those external effects which gave it countenance at the first. [5.] The cause of severing confirmation from baptism (for most commonly they went together) was sometimes in the minister, which being of inferior degree might baptize but not confirm, as in their case it came to pass whom Peter and John did confirm, whereas Philip had before baptized them¶; and in theirs of whom St. Jerome hath said**, "I deny not but "the custom of the churches is that the Bishop should go abroad, and imposing his hands pray for the gift of the Holy Ghost on them whom presbyters and deacons far off "in lesser cities have already baptized." Which ancient 66 |