In the specific reservation of this Power of imparting the SPIRIT, which the Apostles made to themselves, there is a sacred beauty and fitness, on which, for a moment, we shall do well to meditate.—By retaining in the possession of themselves, and a chosen few, the whole power of spiritually Commissioning the Ministers of the Church, they effectually provided for the Unity and subordination of their kingdom, and ensured the reverent estimation of their unseen powers, as Vicars of a Heavenly Master. And then this was still farther secured by the retention of the power of Confirmation. For by this it came to pass that every member of the Universal Church, every individual subject of the “kingdom of heaven,” came necessarily into personal contact, so to speak, with him who was the immediate representative of CHRIST. Thus was recognised, in a degree, that intimate union with Apostles or Apostolical men, the contemplation of which in its fulness raised in after days all the eloquent aspirations of St. John Chrysostom. Thus immediately from the hands of Apostles and their Successors every Christian man receives to this hour the higher blessings of CHRIST.—There was a fatherly affection in the appointment; as if the Holy Apostles were anxious, and their Successors after them, to see with their own eyes each one of the uncounted multitude of the great Catholic family. (Acts xx. 28.) It must not be thought, however, that the ceremony of “laying on of hands” was in itself essential either to Confirmation or Ordination. {128} For it is conceivable that any other ceremony might have been adopted. The INTENTION constituted the act of conveyance of the grace of CHRIST, not only in Confirmation, but in Ordination. Otherwise indeed there would be no distinction between the two. So St. Matthias was ordained “by lot;”—and the first Apostles themselves by CHRIST’S “breathing on them.” Otherwise, also, Holy Orders, [if not Confirmation too], would be a proper Sacrament, which it is not, because it was not by CHRIST essentially tied to any form; although it is now virtually so to us by Universal consecrated usage in the Church. In thus speaking of the intention of the Apostles as constituting the validity and essence of the Gift which they conferred, (which it plainly must have done, else all distinctions would have been destroyed, and whenever they laid their hands even on a Deacon, or Deaconess, or a child, full Apostolical grace must have been given, whether they meant it or not; which is absurd,)—it must not be misunderstood as though it were meant to support any Romish Doctrine of Intention. It is just the reverse. For if Holy Orders [or Confirmation] were a proper Sacrament, it would have a positive grace specifically annexed to a positive _form_, superseding all intention on the part of the agent. Neither, again, must it be taken to mean that the intention of any particular Bishop is now necessary, to his official