part is reason and the inferior sensuahty. Hence, by the

crown, which is the upper part of the head, is well represented reason, which is the superior part of the mind. Of this we shall speak in the sixth book also, under the head of Easter Eve, in which confirmation is treated of ^"^ But this is the reason that before baptism one is anointed with consecrated oil, and after baptism with holy chrism ; because chrism is competent to a Christian alone.
7. For Christ is so named from chrism, or rather chrism is so called from Christ, not according to the form of the name only, but according to the rational order of faith. For Christians are called from Christ, as the anointed \\ou\d be derived from the Anointed One, namely, Christ; so that all may unite in the odour of that unguent, namely, Christ, Whose name is as oil poured out : but according to the power of the word, Christians are called so from clirism, according to Isidorus.^"* This subject is treated in the introduction to the second book.'^
'- Ecclesiasticus ii, 14.
'^ The passage referred to speaks of the diverse graces conferred by the several unctions, and does not illustrate our more particular object.
" ' For Christ is named of chrism, and meaneth the Anointed One. For it was commanded the Jews to make a holy unguent for such as were called unto the priesthood or the kingdom : and as now the vestment of purple is unto kings the mark of kingly power, so upon these did the unction with sacred unguent bestow the name and kingly power : and hence were they called Christi, from chrism, which is unction. For chrisma in Greek is inictio in Latin. And this unction did aptly give this name unto our Lord, because He was anointed of the Father by the Spirit, as is said in the Acts of the Apostles, " Against Thy Holy Child Jesus, Whom Thou hast anointed, were they gathered together " : not, that is, with visible oil, but with the gift of grace, which is denoted by the visible oil.' S. Isidore of Seville, Orig. vii, 2. See also Orig. vii, 4, and De Off. Ecc. i, i.
'* ' Christians be named from Christ, and Christ from chrism, being anointed. For He was anointed by God from the beginning " with the oil of gladness above His fellows." In the Old Testament priests and kings be called Christs (or Anointed), because they were anointed with a tem-
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8. Again, according to Augustine, the first unction with oil showeth us to be prepared fully to hear the faith, and called to the sweet odour of Christ, and warned to renounce the devil. The second unction, according to Rabanus, is upon the breast and between the shoulders, that we may be fortified on both sides by faith, and con- firmed by the grace of God for the performance of good works. For by the breast is rightly understood the virtue of faith : but by the shoulders — upon which any burden is borne — the strength and working of a man: according to that saying, ' They bind heavy burdens and lay them on the shoulders of men,' etc.^*^ A man is anointed therefore on the breast and between the shoulders, that both in thought and deed he may relinquish the works of the devil, and become capable of understanding the Word of God, and strong enough to bear its yoke and the burden of the law.
9. But the unction upon the crown, that is the top part of the head over the brain, is performed according to the same authority in order that he who is so anointed may become a partaker of the heavenly kingdom : and because the soul of the baptised person is espoused unto the Head, that is Christ, therefore this unction is made with chrism, compounded of oil and balsam, in order that we may know that the Holy Ghost, Who worketh invisibly, is given unto him : for oil, as we said above, cherisheth the wearied limbs and afifordeth light But balsam giveth
poral unction. As it is written, " Touch not my Christs '' (j.e. mine anointed). Wherefore, Christ is not a peculiar name of our Saviour, but is a common appellation of dignity. But the name Jesus is peculiar to the person of our Saviour alone, and was given Him, as the Evangelist doth testify by the angel, Gabriel, at the Conception, and by men at His Circumcision.' — Durand. loco cit. This will explain the reason, to many persons so puzzling, why it is only to the name of Jesus that our Church, after the Apostle, commands due obeisance to be made : and will reprove the erroneous, though pious, zeal which makes so many of the poor even now bow at the other names of our Blessed Lord.
"^ S. Matthew xxiii, 4.
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it a sweet odour. If so be the limbs of the soul be wearied, when it repenteth of having acted in opposition to God, the Holy Ghost cometh to it, giving light to its understanding and showing it that its sins are, or may be, forgiven, and bestowing on it good works which breathe out a sweet odour amongst others : all which is denoted by the fragrant balsam. Also because the seat of high- mindedness, which according to the name is always seek- ing higher things, appears to exist in the head, therefore the unction on this part is rightly performed in the form of the cross and in token of humility.
10. Pope Sylvester appointed that this unction might be administered by priests upon occasion of death : whence it is likely that before his time^'' the anointing both of the crown of the head and of the forehead was reserved for the bishop. For when the bosom of the Church was extended, and bishops could no longer be at hand for each individual in confirmation, he then ordered, lest any should perish without the unction of chrism, that all should be anointed on the crown of the head over the brain, which is the seat of wisdom, at the hands of a priest, for the increasing of strength and grace. Whence if afterwards they should have died, saith Richard (of Cremona), they shall receive an increase of grace and glory.
11. Yet nevertheless we believe that a man may be saved by baptism alone even without the unction, and that the Holy Ghost is given without the laying on of hands to such as God may will, as we read in the Acts of the Apostles.
12. Yet the faithless heretics, the xArnaldistae,^^ assert
'^ S. Sylvester was the contemporary of Constantine. Circa x.v. 325.
'^ Our author mentions another heresy of the Arnaldistce in the 19th section of the proem of book iv. These heretics were the followers of Arnakius de Brixio (of Bresse), a disciple of Abelard. His opinions were condemned in the second General Lateran Council, 1 139. — Barofi. Suh. Anno. tom. xviii. See also S. Bernard, Epist. 195.
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that men never receive the Holy Ghost through the bap- tism of water ; and that Samaritans who were baptised did not receive Him until they received the laying on of hands. Both these unctions are administered, according to Rabanus, in the form of the cross, that the devil, whose vessel the person is, recognising the sign of his own discomfiture, the sign of the Holy Cross, may know that from that moment the vessel is Another's, being alienated from him.
13. According to the same writer the unction on the breast is afterwards administered with invocation of the Trinity, in order that no remains of the hidden enemy may abide therein, but the mind be comforted in the faith of the Holy Trinity, and receive and understand the commandments of God. Therefore each of the faithful is anointed first twice with oil, next in like manner twice with chrism. First in baptism on the crown of the head : secondly after baptism, namely at confirmation, on his forehead : because to the apostles also was the Holy Ghost twice given, as will be set forth in the sixth book on Holy Saturday.^^
Fourthly ; in the fourth place we were to speak of the unction which is administered by the bishop on the fore- head of such as have been baptised : but of this we shall speak in the same place. ^"
14. Fifthly ; in the fifth place, with respect to the unction of ordination, it is to be noted that the hands of the priest are anointed by the bishop, that he may know that he in this sacrament doth receive by the Holy Ghost the power and grace of consecrating. Whence the bishop, whilst anointing them, saith : ' Deign, O Lord, by means of this unction and our benediction to conse- crate and sanctify these hands, that whatsoever they con-
'" -" It has not been judged necessary to translate the passages referred to, for the same reason as stated above in note 13.
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secrate may be consecrated, and whatsoever they bless may be blessed in the name of the Lord.' And for this cause devout men kiss the hands of priests immediately after their ordination, believing by this to become partakers of their prayers and blessings. And the anoint- ing is with holy oil, because they ought to work with their hands the works of mercy with all their might to- wards all men : for the works are denoted by the hands ; mercy by the oil. Whence the good Samaritan coming near to the wounded man poured wine and oil into his wounds. The hands are anointed with oil also that they may be supple for offering the host unto God for the sins of men, and that they may be open to all acts of piety and not be kept dry and clenched. For both these things, namely the grace of healing and the charity of loving, are denoted by the oil. Wherefore further the laying on of hands, together with oil upon the heads of such as be ordained, is done because by the hands the operation, by the fingers the gifts, of the Holy Ghost, and by the head the mind, be understood. The hand then is laid on because it is sent forth imbued with the gifts of the Holy Ghost to perform the works of Christ.
15. Sixthly, with respect to the unction of bishops and of temporal princes, it is to be known that the former hath derived its origin from the Old Testament. For in the 2 I.St chapter of Leviticus the high priest is said to be he ' upon whose head the anointing oil is poured,' ^^ and whose hands were consecrated in priesthood. A bishop, however, is anointed with chrism, which (as we said be- fore) is composed of oil and balsam ; and he is anointed therewith both outwardly, and inwardly in his heart, in order that b}^ the inward oil he have a clear conscience towards God, and by the outward oil may have the odour of good report towards his neighbour : which is -' Leviticus xxi, 10.
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denoted by the balsam. The Apostle saith of a clear conscience, ' For our rejoicing is this the testimony of our conscience.' ^^ * For the king's daughter is all glorious within,' ^^ that is, her glory proceedeth from within. Con- cerning the odour of a good report the same Apostle saith, ' For in every place we are unto God a sweet savour of Christ,' that is, an example and imitation, and, ' to some we are the savour of life unto life,' etc.,^^ as if he had said, we are an example of love and a good opinion leading unto eternal life, ' and to others a savour of death unto death,' that is, of hatred and evil opinion leading unto eternal death.
16. For a bishop ought to have in himself 'a good report ' both of them which are within and ' them which are without ' ; ^^ so that one curtain, that is, the faithful, may draw on the other curtain, that is, the unbeliever, namely, unto belief; ^^ and 'he that heareth,' namely, by learning and believing, ' say, come,' ^^ namely, by preaching and teaching. With this unguent be the head and hands of a bishop consecrated : for by the head is understood the mind, as the gospel saith, ' anoint,' ^^ that is, humble, 'thy head, and wash thy face,' that is, thy conscience, namely, with tears : by the hands be denoted good works, as is said in the Canticles, ' my hands,' that is, my good works, ' dropped with myrrh,' that is, gave to others a good example. ^^
17. The head, therefore, is anointed with the balsam of charity, (i) That the bishop may love God with his whole heart and with his whole mind and whole soul, and also, after the example of Christ, ' love his neighbours as,' that is, as much as, ' himself.' For according to
" 2 Corinthians i, 12. -^ Psalm xlv [Eriictavit cor meiim)^ 14.
^^ 2 Corinthians ii, 15. ^^ i Timothy iii, 7.
^^ There appears to be here some mystical reference to the coupling of the curtains of the tabernacle. See Exod. xxvi ,
-^ Apocalypse xxii, 17. '^^ S. Matthew vi, 17. -" Canticles v, 5.
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Gregory, oil on the head is charity in the soul, (ii) Secondly, the head is anointed by reason of authority and dignity ; since not only bishops but also kings are consecrated. (iii) Thirdly, to show that a bishop representeth the person of Christ, as being his vicar, of whom it is said by the Prophet, ' it is like the precious ointment upon the head.' ^^ For the head of man is Christ, the head of Christ is God : Who saith of Himself, ' the Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor.' ^^ For Christ, our Head, was anointed with the invisible oil He intercedeth for the Church Universal, a bishop for that Church committed unto him.
18. But his Jiands also are anointed, on account of his mystery and office ; and for the anointing of these, which do signify works, is employed oil, that is, the chrism of piety and mercy, (i) First, in order that the bishop may 'do good unto all men, and especially unto them that are of the household of faith,' ^^ his hands should be closed to none, but be open to all ; according to the saying, ' He hath opened his hands to the poor, and extended his arm to the destitute.' ^^ A hand that is dried up, that is avaricious, that is tenaciously held clenched, cannot be opened : therefore his hands are anointed, in order that they may be healed and opened, and may bestow alms on the indigent. . (ii) Secondly, to show that he hath received the power of blessing and consecrating. Whence the consecrating bishop, when he anointeth them, saith, ' Deign, O Lord, to consecrate and sanctify these hands,' and so forth, as we quoted above. (iii) That they may be clean for offering sacrifices for sins. And note, that although a bishop's hands were anointed with oil beforehand when he was ordained a priest, yet
*• Psalm cxxxiii {Ecce qiiani bonutn\ 2. ■" Isaiah Ixi, I.
*- Galatians vi, 10. ^ Proverbs xxxi, 20.
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they be again anointed with chrism when he is conse- crated a bishop. Herein by the hands are typified good works ; by the oil, the abundance of the Holy Ghost of grace ; by the balsam, which is mixed with the oil in making the chrism, the savour of good report ; as in Eccles- iasticus, ' My sweet odour is as myrrh unmixed.' ^^ Where- fore because in the works of bishops and other superiors there ought to appear more than in their inferiors the gifts of the Holy Ghost and the savour of good report ; according to that saying, ' For we are unto God a sweet savour of Christ ' ; ^^ for even in the heavenly hierarchy the superior angels excel the inferior in blessings and grace ; hence, therefore, at their consecration as bishops their hands, already anointed with oil, are with reason again anointed with chrism.
19. The thumb also is fortified with chrism, that the laying on of the thumb may profit all men for salvation.
20. Further, in the Old Testament, not only was a priest anointed, but also a king and prophet : as we find in the books of Kings. Whence the Lord enjoined Elias, ' Go return on thy way to the wilderness of Damascus : and when thou comest, anoint Hazael to be king over Syria ; and Jehu the son of Nimshi shalt thou anoint to be king over Israel ; and Elisha the son of Shaphat of Abel-Meholah shalt thou anoint to be prophet in thy room.' ^" Samuel also anointed David to be king. But after that Jesus of Nazareth, 'Whom (as we read in the Acts of the Apostles) God anointed with the Holy Ghost, was anointed with oil above his fellows,'^' Who is (according to the /\postle) ' the Head of the Church, which is also His body ' ; ^^ after this the anoint- ing of a sovereign was transferred from the head to the arm : whence princes since the time of Christ are not
^' Ecclesiasticus xxiv, 15. ^^ 2 Corinthians ii, 15. ^" I Kings xix, 15. ^' See Acts iv, 27, and Hebrews i, 9. '^^ Ephesians v, 23.
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anointed on the head but on the arm, or on the shoulder ; by which parts of the body kingly power is aptly repre- sented, as we read, * and the government was laid upon his shoulder ' : ^^ to signify the same, Samuel caused the shoulder to be laid before Saul, when he placed him at the head of the table before those who had been bidden. ""' But in the case of a bishop the sacramental anointing is applied to the Jiead, because in his episcopal office he representeth the Head of the Church, that is, Christ.
21. There is this difference, then, between the anoint- ing of a bishop and a prince, that the head of the bishop is consecrated with chrism, while the arm of the prince is anointed with oil : to show, namely, how great a difference there is between the authority of a bishop and the power of a prince. And observe that, as we read in the gospel,^^ a certain man called his servants and gave unto them ten talents. Herein the calling of a servant is the canonical election of a bishop, which taketh place according to the calling of the Lord Who called Aaron. A talent is given to him, when he who hath laid his hands upon him giveth him the text of the gospel, saying, ' Go and preach.' And the bishop himself, according to the use of some churches, when first he entereth his see, carrieth the gospels in his bosom, showing his talent as if to trade with it. In some churches also when the archbishop giveth the bishop his pastoral staff, he saith, ' Go and preach,' and he immedi- ately blesseth the people : by which is represented that Moses was sent into Egypt with a rod.
22. Furthermore, bishops on the day of their consecra- tion have been wont to ride on horses covered with white robes ; to represent that which we read in the Apocalypse, ' The armies which are in heaven follow him riding on
** Isaiah ix, 6. ^" i Samuel x, 24. " S. Matthew xxv.
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white horses.' ^^ The armies which are in heaven are good and just men and prelates, who as these heavenly riders do daily follow God in all good works : who for this reason are said to be in heaven, because they love and seek after heavenly things alone ; whence the Apostle saith, ' Our conversation is in heaven.' ^^ These armies, that is good and just men and prelates, follow Jesus, whensoever they vanquish vices in themselves by discipline, in their neighbours by admonition. Whence S. James saith, ' He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.'^"^ These armies have white horses and chaste bodies.
23. The bodies of good men are also called horses, because, just as horses are governed by the will of the rider, so are the bodies of the just ruled according to the will of Christ. These horses ought to be white, or covered with white trappings : that is, the bodies of just men and prelates ought to be chaste and pure. For if they be not pure they cannot follow Christ. And S. Peter saith, ' Christ also suffered for us, leaving us an example that we should follow His steps, who did not sin, neither was guile found in his mouth.' ^^ Further, the clergy of the holy Roman Church, by the grant of the Emperor Constantine, do ride upon horses adorned with trappings of the most snowy white. On what day a bishop ought to be consecrated, and why a copy of the gospels is put upon his shoulders in consecration, shall be declared in the second book, under the chapter upon Bishops. ^° Seventhly, we have to speak of the unction
•'■■^ Apocalypse xix, 14. "'^ Philippians iii, 20.
^* S. James v, 20. ^^ i S. Peter ii, 21.
•"* The consecration of a bishop, in the which the Holy Ghost is present unto such as receive it worthily, is administered always on the Lord's day, and at the third hour. For bishops do obtain the office of apostles, unto whom the Holy Ghost was given on the Day of Pentecost and at the third
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of altars, chalices, and other instruments of the church ; which according to the rule are anointed at their dedica- tion ; and this not only from the command of the divine law, but also because Moses ' sprinkled with blood the tabernacle and all the vessels of the ministry, and almost all things are by the law cleansed with blood ; ' '^^ and also again after the example of S. Sylvester, who when he consecrated an altar used to anoint it with chrism. For the Lord commanded Moses to make oil of unction with which to anoint the tabernacle of the testimony, the table, the ark of the covenant, the candlestick, and other furniture as aforesaid. Which unctions are performed on things that have not been anointed, to show greater reverence to them and to bestow more grace upon them. Arid of these unctions we have spoken and shall again speak in their right places. But the sacrament of unction hath indeed some further effect and meaning both in the Old and New Testament : whence the Church doth not Judaize, when she observeth the unctions in her sacraments, as some old writers, who know neither the Scripture nor the power of God, do falsely say. Of the unctions of the church and altar we have spoken under their own heads.
24. Further the paten is consecrated and anointed for the administration of the body of Christ, who willed to be sacrificed upon the altar of the cross for the salvation
hour. When a bishop is to be ordained, the suffragans of the province should assemble with their metropolitan, and two bishops place and hold a volume of the orospels above his head and neck, or upon his shoulders, one shedding the benediction over him, and the rest, such as are present, touching his head with their hands. This book is held above his head ; first, that the Lord may confirm the gospel in his heart ; secondly, that he may understand by this, unto what burthen and labour he is subjected : because everyone that is pre-eminent, that is, a prelate, is more troubled with griefs than rejoiced with honours; thirdl)', to denote that he ought not to be backward to carry with him everywhere the burthen of the preaching of the gospel ; fourthly, to admonish him to submit himself more than ever to the yoke, and to obey the gospel. — Rationale^ Book II, c. xi, 6. " Hebrews ix, 2.
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of all men. 'Almighty God also did order the flour to be brought to His Altar scattered on golden and silver patens. The chalice also is consecrated and anointed, that by the grace of the Holy Ghost it may be made a new sepulchre of the body and blood of Christ, and then He, Himself, may deign to make it overflow with his virtue, as He made the cup of Melchizedech, His servant, to flow over.
25. Eighthly ; in the eighth place we have to speak of extreme unction, which from the institution of Pope Felix the Fourth, and from the command of the Apostle S. James, is administered unto such as are at the point to die. Concerning which some say that it is not so properly a sacrament as the anointing of the forehead or any other part with chrism, because (as they assert) it may be repeated and since there is offered a prayer over the man ; a circumstance which is not a condition of a sacrament. This unction also may be administered by a single priest if more cannot be present : and by it venial sins are remitted, according to S. James, ' If any rich among you,' etc., as before, ' and if he have com- mitted sins they shall be forgiven him.' ^^ And this unction is applied to divers parts of the body or the limbs, for reasons which may be gathered from the prayers then used; and especially on those parts in which the five senses chiefly reside, that whatever sins the rich man may have committed by means of these may be abolished by virtue of this unction. Concerning some other rules we ordinarily read, that the party to be anointed must be at the least eighteen years of age, and that he ought to be anointed in sickness once only during a year, though he may be sick many times, and that no one must be anointed, unless, being in his senses, he shall have first demanded it either by words or signs : —
•*^ S. James v, 24,
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and besides this, that the shoulders ought not to be anointed, because they were anointed in baptism, and that a confirmed person ought not to be anointed on his forehead but on his temples, and a priest's hands ought to be anointed on the backs and not inside, because they were anointed on the inside at his ordination : — and that one who hath been once anointed by a bishop ought not in respect to him to be further anointed by a priest : — and that if a sick man who hath been anointed should recover, the anointed places should be washed, and the water used be thrown into the fire; but should he depart, his body ought not to be washed because of the recent unction. But if the sick man be at the point of death, he should be immediately anointed lest he die without the unction. Besides this, some penitents, and dying men, put on sackcloth and lay themselves down on ashes as we shall explain in the sixth book, when we speak of Ash Wednesday.'^^
26. Ninthly, a cemetery, which enjoyeth the same privileges as a church, is also consecrated and blessed ; just as the Lord blessed by the hands of his servants Abraham, Isaac, and Jacob, the land bought for a burial
^'^ * On this day also ashes are blessed, and scattered over the head in token of humiliation. "Dust thou art, and unto dust thou shalt return," was said unto Adam (Gen. iv). And Job "repented in dust and ashes" (Jobxlii, 6). And the Lord saith, "In the house of Aphrah (marg. read dust) roll thyself in the dust" (Mic. i 10). Also in Judith we read, " The children of Israel humbled themselves in fasting, and dust on their heads" (Chronicles iv). And Abraham saith, " Shall I speak unto the Lord, who am but dust and ashes.'" (Gen. 18). And " Mordecai put on sackcloth with ashes" (Esther iv, i). And "the daughters of Zion have cast ashes on their heads" (Samuel iii). Hence, we read in the Pontifical, penitents and the dying, in token of repentance and humility and that they are dust and ashes, do prostrate themselves in ashes and put on sackcloth — an use drawn from the Old Testament. For we read in Isaiah the fifty-eighth, that penitents do lie in sackcloth and ashes. And Hieremiah saith the same in the twenty-fifth chapter, "Wallow yourselves in the ashes, for the days are acccomplished." Also in the third of Jonah, "The king of Ninevah put on sackcloth and sat in ashes." Also in the Lamentations, " The virgins of Jerusalem are clothed in sackcloth." ' — Rationale vi, 28, 18,
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ground from 'the sons of Ephron. It is blessed also in order that it may cease from that time forward to be the abode of unclean spirits, and that the bodies of the faith- ful may therein rest in peace until the day of judgment ; unless the bodies of paynims or infidels, or even of excommunicate persons should be buried there, until they shall be cast out thence.
27. This also is to be noted, that the palls of the altar, the priestly vestments, and ecclesiastical ornaments of this kind are to be blessed. For we have already read that Moses, by command of the Lord, consecrated the tabernacle with divine prayers, together with the table and altar, and vessels and utensils for performing the divine worship. If therefore the Jews, who served the ' shadow of the Law and of good things to come,'^*^ did this, how much the more ought we to do it to whom the truth hath been made known by Christ ! Whence we read in the last chapter but one of Exodus, • Moses blessed all the vessels of the ministry.' ^^ And should an additional piece or a fringe be attached to it, it is proved by the testimony of right that the blessing need not on this account be repeated. But the reason why these things and other like things are consecrated is evidently gathered from the forms of blessing them. Of the sacred vestments we shall speak in the introduction to the third book.^^ And observe : That the blessing or consecration of a church, and of vestments, and of ecclesiastical ornaments is not performed as if they were capable of receiving grace, for they are inanimate : but this practice is introduced, because as men are, so also are these things, by the act of blessing and consecration rendered suitable and fit for divine worship, and are
^ Hebrews x, i. ^' Exodus xxxix.
^- The history, use, and symbolism of the sacred vestments would them- selves require a volume to be fully illustrated.
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made of greater holiness. Whereas on persons greater grace is bestowed by unction and benediction. But some in the benediction of ornaments, let fall their hands, of which we shall speak in the second book under the head of the Deacon. ^^
Tenthly, we were to speak of the consecration of Virgins, but of this we shall treat in the preface to the second book.^"*
^ ' Observe that when a person in confirmation is blessed on the forehead, and when salt, and water, and palls, and vestments, and the like be conse- crated, the hands are held over them, because there is a certain virtue in consecrated hands, which is as it were stirred up when benediction is poured out over anything with the hands suspended in this way. Whence the Apostle admonishing his disciple Timothy, saith, " I put thee in remembrance that thou stir up the gift of God, which is in thee, by the lay- ing on of my hands." So that devotion may be stirred up in the body by the suspension of hands, just as in the heart by the effect. For virtue existeth not only in animate things, but also in inanimate. Whence some do affirm that by the virtue of a church, if anyone entereth therein from devotion, his venial sins be forgiven. Again, the hands are thus held in cases of exorcism especially, as if the priest by the bodily act would put to flight and threaten the devil by the virtue of the consecration of his hands.' — Durandus ii, 9, 16.
"^ This point is not sufficiently connected with our subject to need illustration.