Imposition of hands For there is no reason why the holy ancient Ecclesiasticall Apostolical constitutions should vtterly be abolished for some abuses crept in By this heady preposterous course the Church would rather become deformed then reformed by this meanes we should not haue so much as a Sacrament left vs. 98 When therefore some one or other of the Reformed Churches who haue pulled downe the Aristocracie of Bishops and haue erected the Anarchie of a confused lay-presbyterie and so consequently cast off the sacred vse of Confirmation which cannot stand without a Bishop shal resolutely tell vs whom in this point and many other they esteeme no better then Papists etiamsi vetustissimam hanc esse obseruationem multorum saeculorum consensu firmatam ostendatis nihil tamen efficitis though this obseruation and practise be neuer so ancient though it be confirmed by the consent and continuance of neuer so many ages it is to little or no purpose then cauete take heed I pray you Aug. tract 6. in Euang. Iohannis excipite verba contradicentium respuenda non transglutienda et visceribus danda and entertaine these speeches of contradicting Spirits as words to be reiected not to be chewed much lesse to be disgested Do as Christ did when they offered him the bitter potion He tasted it and spit it out so do you Heare these words loath them and thus it seemes hath the Reformed Church of Bohemia done For in that Church after Baptisme gratiam Harmon Confess p. 94. quam Baptismus complectitur impositione manuum in ipsis testatam faciunt the Gouernours of the Church testifie vnto the world by Imposition of hands the grace which is giuen in Baptisme ad militiaÌ„ fidei eos confirmant marke I beseech you they confirme strengthen and arme them for the warfare of faith and so in a conuenient and holy manner by the vse of pure and significant ceremonies ad Sacramentum coenae domini adducunt they bring them to the Sacrament of the Lords Supper which is one and the same practise with the Church of England as you may see it expresly set downe by way of Canon or Constitution in the Booke of Common Prayer where wee reade that None shall bee admitted to the holy Communion Common prayer booke vntil such time as he can say the Catechisme and be confirmed This is the constitution of the Church of England I say and confirmed by Act of Parliament with the rest of the Booke and stands in full force still if it should please our Prelates to exact it If you require Antiquitie for it we shall finde this Canon as ancient as Saint Austine for hee tels vs that this was dogma Ecclesiasticum an Ecclesiasticall Canon in his time Manus impositione Aug. de Eccles dogmat 〈◊〉 Chrismate communiti Eucharistiae mysterijs admittantur Let those who are confirmed by Imposition of hands be admitted to receiue the blessed Eucharist And this Canon we haue seene approoued Concil Laod Can. 7. and confirmed by the Councell of Laodicea 99 So then neither we nor this Reformed Church of Bohemia borrow this practise of Confirmation as some falsely giue forth from the Papists or Popish decretalls no T. C. l. 1. p. 199 but as our Communion Booke truly sayes Common prayer Booke It is agreeable with the vsage of the Church in times past This was the custome of the olde the Primitiue Church Tertul aduers valent c. 4. Eâ—â—lesia authenticae regulae sic tenuit the Church of the ancient and authenticke rule held thus and thus hold we Tertullian thought this a sufficient answere to stoppe the mouth of Valentinus that grosse giddie Hereticke and the Church of Bohemia labouring to preuent all obiections giues this reason onely for her doings Harmon Confess p. 94. Huius rei in prima Ecclesia indicia atque exempla etiam extant manifesta there are manifold testimonies and examples of Confirmation yet extant in the Primitiue Church And whereas some say that the practise of the Primitiue Church is nothing to vs vnlesse we proue it out of Scripture the same Church of Bohemia auerres Ibid. that Prima Ecclesia est posterorum vera optima magistra et praecundo ducit nos the Primitiue Church is the true and most excellent Mistresse of all later Churches and leades vs the way and wee may fafely follow her for she followed the Apostles steppes and borrowed this practise from my Text as before I noted out of Saint Cyprian Saint Ierome and Saint Austine 100. If their authoritie be denyed and some new-fangled interpretations bee lately fancied framed and receiued by a few vaine-glorious nouelists to make voide the honour and priuiledge proper to the Bishops the Fathers and Gouernors of the Church whom they would shoulder out with them almost all good order the question must no longer be Whether Confirmation bee found in Scripture but Whether the ancient Fathers of the Primitiue Church were more likely to interpret the Scriptures truly or some late Nouelists who to maintaine some odde fancies of their owne braine haue forged new and strange glosses contrarie to Antiquitie the vnderstanding of Fathers and other Reformed Churches for those Churches that follow Luthers reformation vse Confirmation with so many of these circumstances as that Discipline can admit 101 Certainely our Church hath taken the safer course for we professe manente forma Confirmationis in suo ordine so long as that forme and order of Confirmation is obserued and no other then was vsed in the Apostles times and by the Apostles themselues quantumlibet quaerant Tertul. de Praescript c. 14. tractent omnem libidinem curiositatis effundant to vse Tertul. phrase let their braines work and their teeming wits bring forth some rare inuentions such as were neuer heard of neuer dreamed of before such as may discouer their various itching curiosities yet we hope the Church of England will as hitherto it hath euer continue constant in the same course wee doubt not but it will onely imitate the practise and embrace the enterpretations of those ancients who by the confession of the whole Church of God were gratia scientiae donati endowed with an extraordinary grace and gift of knowledge to vnderstand and interpret the will of God deliuered in the Scriptures 102. For as there was in the law before Christ liber Propheticus as Saint Ambrose cals it the booke of the Law and the Prophets Ambr. de Fide ad Gratianum l. 3. c. 7. which contained the types and prophesies of Christ which booke was signatus sealed vp so firmely at that time that neither Elders nor Powers nor Angels nor Archangels durst offer to vnfold it the prerogatiue of opening and explayning it being reserued onely to Christ himselfe so was there also in the primitiue times succeeding Christ Liber Sacerdotalis that is the Scriptures and the receiued sence of Scriptures penned by the Fathers Doctors
and Bishops in their seuerall ages of so great authority in the Church that Saint Ambrose speaking of them sayth Quis nostrum resignare audeat What man amongst vs is so hardy as to offer violence vnto them Who dares breake open those Seales or infringe the credite and authority of this Sacerdotall booke seeing it was signatus à confessoribus multorum iam martyrio consecratus signed by the reuerend confessors of Christianity and sealed vp with the blood of many a worthy Martyr 103. And yet after so many hundred yeares behold there was one of late amongst vs who aduentured himselfe so farre as to confront the Fathers in this doctrine T. C. l. 1. p. 119. l. 3. p. 232. to oppose his fancie against the iudgement of the Church to call the practise of the Apostles into question to set a new construction a strange glosse vpon a manifest text that so he might rase out a fundamentall point of religion wherein both Fathers and Church and Apostles and Scriptures haue agreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one ioynt consent for fifteen or sixteen hundreth yeares together If any man be left amongst vs of his temper or rather of his distemper I will onely say to this new-bred doctrine Tertul. adâ—â— Valent. â—8 what Tertullian sayes to Valentinus new brood of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not well my selfe for I am much in doubt whether I should more wonder at their pride or laugh at their folly 2. Cor. 11.16 104 Sure I am Non habemus talem consuetudinem nec Ecclesiae Dei We haue no such custome nor the Chuches of God nor may we I pray God euer grow to that height of madnesse as to preferre our owne fond conceits before the practise of the Apostles the consent of Fathers and custome of the Church We desire to be of no new cut but with the Fathers of the First Nicene Councell Concil Nicen Can. 7. our prayers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the old custome may stand that it may euer preuaile 105 Seeing then Confirmation is of such Antiquity in the Church of God that it hath the vniuersall Catholicke Church Fathers Councels Apostles and Scripture text it selfe to grace to vphold to settle it in the Church let vs honor Confirmation and the Ministers of Confirmation let vs haue them in that reuerence which we owe and they deserue and desire of God that they may euer continue of full force to the glory of God and the good of his Church 106 I should passe on to the parts eusuing but I feare I haue beene too too troublesome already and I shall haue diuers occasions to speake of the other parts euery one of them being sufficient to yeeld matter for a seuerall Sermon but lest I should seeme to leaue vnperfect what in my diuision I proposed may it please you to perfect the other circumstances out of that whieh hath beene spoke for from thence may be deduced sufficient proofe for the remainder of my text 107 The next point I obserued were the Ministers of Confirmation Apostoli Apostles they were 2. part and their successors the Bishops and no other So you heard from Clement Epist 3. Saint Cyprian Epist 73. Cornelius apud Euseb hist Eccles l. 6. c. 42. Melchiades Can 2. de Consecr Dist 5. Concil Eleber Can. 38 Saint Ambros in Heb. 6. Saint Ierome aduer Lucifer c. 4. Saint Chrysost Homil. 18. in Act. Apost Saint Aust de Trin. l. 15. c. 26. And Quaest 42. in Non. Test Leo Epist 37. c. 2 Caluin instit l. 4. c. 19. § 4. 108 And S. Ierome giues a good reason Hieron aduers Lucifer c. 4. Bucer in Eph. 4 Tract Quid fit Eccles why the Bishops are the only Ministers of this blessed action The power of this blessing saith he is giuen to the Bishops only in honoreÌ„ sacerdotii for the honor of their Prelacy fitly saith Bucer do the Bishops only confirm vs in our Faith since vnto the Bishops is committed the chiefe care of the Church and so consequently the mayne charge of our soules And if Confirmation be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who so fit to confer it as the chiefe of Priests 109 The third circumstance was the Persons that were Confirmed 3. part super illos vpon them And who are these that are capable of Confirmation surely such onely as are baptised This was the custome you heard of the Apostles Act. 8. and Act. 19. to confirme thoe onely that were baptised and the whole Church hath euer since carefully obserued the same practise as you haue seene sufficiently manifested by Saint Clem. Epist 3. Tertul. de Baptismo cap. 6. 8. Cypr. Epist 73. Ambros in Heb. 6. Ierom. aduer Lucifer cap. 4. Aust quaest 42. in N. Test Emiss Homil. in Pentecost Coucil Laod. Can. 48. Bohem. Confess p. 94 4 part 110 My fourth obseruation was the forme and that is Prayer and Imposition of hands my text tels you so much and the practise of the Church hath euer retained this forme No blessing is bestowed at any time in by the church without prayer neither is the H. ghost giuen ad robur to confirme vs I speake of the ordinary meanes without Imposition of hands For this you haue had good euidence Act. 8. and Act. 19. Heb. 6. Clem. Ep. 3. Tertul. de Bapt. cap. 8. Cypr. Epist 73. Melchiad Can. 2. de Consecr Dist 5. Concil Eleber Can. 38. Ierome aduer Lucifer c. 4. Aust quaest 42. in Nou. Testament And Aust or Gennadius de Eccle. dogmat c. 52. Leo Epist 37. Confes Bohem. p. 94. Caluin Instit l. 4. c. 19. § 4 Comment in Heb. 6.2 111. The effect which is my last part is the receiuing the holy Ghost in obsignatorem 5. Part. Eras Sancer apud Marlor in Act. Apost 8.17 confirmatorem as Erasmus Sarcerius saith to seale our religion and to strengthen vs in the true faith and feare of Christ besides many other gifts and graces as he affirmeth of the holy Ghost which we receiue in Confirmation 112 This the Fathers it seemes considered Tertul. de Bap. c. 8. and therfore they had this blessing in so high and reuerent estimation that Tertullian saith that by this blessing the hand doth inuite and call downe the holy Ghost and this being done sanctissimus spiritus super emundata et benedicta corpora libens descendit the holy ghost descends willingly vpon those cleansed and blessed bodies cleansed by baptisme and blessed by Confirmation and in his book de Praescriptionibus he tels vs Tertul. de Prae. c. 36. that the Church by this meanes doth cloth vs with the holy Spirit as before you heard Neither is this to be vnderstood of an outward clothing no Infunditur saith Saint Cyprian hee is powred into vs Cypr. Epist 73. ad Iubai and hee is powred
repentance that is as S. Augustine sayth should bee baptized againe with that Sacrament of repentance Aug. de vera falsa poenitentia c. 3. 27. Well the Bishop hauing thus baptised this young man committed and commended to his charge he had such are ouer him he gaue him so good and so Christian education that at last he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist Eccles l. 3. c. 20. the Seale of the Lord meaning Confirmation which was finished with the signe of the crosse which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a defence or safegard from those powerful enemies sinne and the Deuill so Chrysostome vseth the word or as an Antidote against poyson so Physitians call it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Dionys Eccles hierar c. 3. the most perfect defence he could adde vnto him which was Confirmation and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of a Christian 28. Not as though children being baptised were not fully Christians not so Common prayer booke for as our Common Prayer booke saves well Children being baptised haue all things necessarie for their saluation and be vndoubtedly saued yet shall wee finde a different perfection in Confirmation from that perfection which we receiue in Baptisme Baptismus perficit in suo genere true it is that Baptisme perfits in his owne kind but Confirmation in another kinde Will you see the difference The holy Ghost at the font plenitudinem tribuit ad innocentium Tho 3. q. 72. 1. c ex Melchiade P. can 2. de consecr dist 5. giues vs innocencie at full but in Confirmation Augmentum praestat ad gratiam he grants vs an increase in grace in Baptisme regeneramur ad vitam wee are regenerated to life but by Imposition of hands Confirmamur ad pâ—gnam wee are strengthned to fight the Lords battailes So then these things which are of the substance of a Christian are not giuen in Confirmation but in Baptisme for in Baptisme we receiue those things quae sunt de planitudine sufficieÌ„tiae which are of the fulnesse of sufficiencie which are fully sufficient to bring vs to saluation but in Confirmation those things are added to vs quae sunt de plenitudine abuÌ„dantiae which are of the fulnesse of abundance Suâ—rez in 3. Tho. qâ—â— 12. Disp 38. Sect. 1. which make our passage to heauen the more easie and these ought not to bee accounted simpliciter necessaria say the schooles simply necessary to saluation And for this cause it seemes Clem. sayth that hee who carelessely and wilfully omits Confirmation cannot become a perfect Christian and yet he denyes not but a man may be a true and iust Christian without Confirmation both which hee is by Baptisme For in Baptisme we receiue perfect iustification but in Confirmation our sanctification is in some good measure augmented and is dayly increased in vs more and more by the blessed Eucharist and other religious actions 29 Will you accept of a Simile An infant newly borne is a man a perfit man quoad essentiam according to essence but he is not perfit quoad molem in quantitie and stature neither can an infant performe those actions which are required of man vnlesse age and strength make the addition I will leaue the aplication to your selues and tell you Tertullians opinion He sayth that in Baptisme we receiue illum Dei spiritum that spirit of God Tertul. ad Baptisâ— o. ca. 5. which Adam receiued from God in his creation and lost afterwards by his fall So then Innocencie wee receiue by Baptisme but with Adam we want the spirit of Confirmation and therefore are we easie to bee seduced as hee was Wherefore a supply is to be made dehinc saith he manus imponitur shortly after followes Imposition of hands Ibid e 8. that thereby receiuing strength wee may be the better able to withstand the assaults of the world the flesh and the deuill and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that perfection which we receiue by and in Confirmation 30 Neither was this onely a matter of practise in in the Apostles times but it was an especiall poynt of doctrine also wherein the Neophyti new-borne Christians were primarily informed euen by the Apostles themselues For there were in those dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some new-borne babes and some of perfect age 1. Pet. 2.2 1. Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecti and as there was milke for yong Catechists so was there also strong meate for the elder professors of religion Sapientiam loquimur inter perfectos it was a rule Saint Paul himselfe obserued to speake of high mysteries onely to and amongst those 1. Cor. 2.6 who are well instructed in Christianitie 31 So then that euery one might be informed in that doctrine which was fitting for him there was in the Apostles times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of the beginning of Christ or as we now reade The principles of the doctrine of Christ that is a Catechisme for those little ones which contained a briefe summarie of those principles which were necessary for euery Christian to learne Amongst these principles Confirmation was one Heb. 6.2 as is to be seene Heb 6. 32 Therefore saying aside saith the Apostle the principles of religion or Christianitie ad perfectionem feramur let vs goe forward to perfection let vs leaue Catechismes Heb. 6.1 and haste to matters of a deeper reach we will entreats of high mysteries of Melchisedech and his Priesthood and how he was a type of Christ c. 33 Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Catechisme these principles of this Catechisme which the Apostle for that present would say aside are thus reckoned by him First Repentance from dead workes Secondly Heb. 6.2 Faith towards God Thirdly The doctrine of Baptisme Fourthly Imposition of hands that is Confirmation Fifthly The article of the Resurrection from the dead And lastly the certaintie of Eternall Iudgement These were the chiefe the maine points of the Apostles Catechisme and in these chiefly were the yonger sort of those times instructed English marg notes and therefore the English marginall notes fitly tearme them the first principles the first rudiments of Christian religion the Catechisme that was then in vse Whereby we gather that all these are fundamental points of religion euery one of them And it seems they were so generally so faithfully receiued beleeued and practised at that time that Saint Paul had no need to incite them to the embracing of these articles Heb 6.2 Caluin Commentâ—m Hâ—b cap 6 2â— 34 And that you may not doubt that Confirmation is meant by imposition of hands in this place Caluin plainely tells vs that Vnus hic locus abunde testatur huius Ceremoniae originem fluxisse ab Apostolis This one onely place doth fully testifie that this Ceremonie of Confirmation tooke his beginning from the Apostles themselues which Ceremonie saith he was afterwards
in the way of saluation 50 This S. Austine makes euident against the Donatists for he shews theÌ„ that there are three things to bee obserued in confirmation One is the Sacrament it selfe Aug de Bapt. cont Donat. l. 3. c. 16. Aug de Doct. Christ l. 3. c. 9. Aug. Epist 118 ad lanuar Hook Eccl. po l. 5. §. 66 as he cals it a Sacrament not of that excellencie as to bee ranked with the blessed Eucharist Baptisme as is to be seene in his 3. booke de doct Christ in his 118. Ep. but as M. Hooker termes it a Sacramentall complement which Sacramentall complement saith S. Austine etiam Simon Magus habere potuit SimoÌ„ Magus might haue had for he was baptised The 2. is operatio quaedam spiritus a certaine kinde of operation of the same Spirite wrought by imposition of hands quae in malis hominibus etiam fieri solet which was vsuall euen in bad men as the gift of prophesie 1. Reg. 10. which king Saul had euen at that time when he persecuted Dauid and those gifts of miracles which Simon Magus wold haue bought for mony Act. 8.18 and are now ceased The third is operatio eiusdem spiritus the high operation euen the gifts and graces of the same spirit to strengthen confirm Christians in the true faith to maintaine and increase loue and charitie amongst professed and beleeuing Christians 51 Of the first all Christians are capable that is of Confirmation both then and euer since of the second viz. the operatione of miracles all were capable both good and bad in those dayes Aug de Bap con Dona l. 3. c. 16. as it pleased the spirit to dispose those gifts of the third that is the good and blessed worke of vnitie and charitie and the encrease of grace neither hereticke nor schismaticke is capable but onely those who liue quietly peaceably in the Catholicke Church 52. Hereby it appeares first that not onely those externall gifts of miracles tongues c. were giuen by Imposition of hands but the externall graces also of the holy Ghost who promised to continue with the Church to the end of the world Ioh. 14.16 For when our blessed Sauior made that promise of sending the holy Spirite he not onely sayd I will pray the Father and he shal send you another a coÌ„forter 〈◊〉 16.1.17 10 but he makes the same prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Apostles Disciples who were then present and generally for all those that should beleeue in his name through the Apostles and Disciples preaching And Saint Peter prophetically before he knew it belonged vnto the Gentiles expounds this promise to be made to you Iewes to your children and to al that are a farre off euen as many as the Lord our God should call And this could not possibly hold true if it were onely spoke of these glorious gifts which are manifest to the outward eye and are now ceased 53. Secondly That this promise of the holy Ghost made by our Sauiour aimed not meerely ad gratias gratis datas at the externall miraculous gifts but chiefly ad gratiam sanctificantem at that invisible sanctifying grace witnesse our Sauiour himselfe Expedit vobis vt ego vadam Iohn 16. It is expedient for you that I leaue you for if I depart not from you Ioh. 16.17 that Comforter will not come vnto you but if I goe then will I send him to you Now if the holy Ghost were not giuen ad corroborandum et sanctificandum to confirme their faith and sanctifie their conuersation then might these gifts serue rather ad inflandum to puffe them vp by miracles tongues prophesying c. which would sooner breed a conceit of glory then any encrease of grace and are more for the behoofe of others then the receiuers benefits as I noted before out of Saint Bernard Ber. Ser. 1. in Pentecost And then were not those gifts of so great worth that they should be preferd before the corporall presence of our blessed Sauiour vnlesse it were by Simon Magus or some such vaine-glorious hypocrite 54 Thirdly those miraculous gifts of the holy Ghost were not common alike to all beleeuers but the Spirit distributed them at his pleasure as he thought best ad dilatanda Ecclesiae primordia for the good of the Church and increase of Christianity Aug. de Bap. cont Donat. l. 3. c. 16. but this gift wee now treat of was giuen to all the faithfull by Imposition of the Apostles hands for the Apostles layed their hands vpon those that were baptised Act 8 17. Act 19.6 Actes 8. Actes 19. both Samaritans and Ephesians and all these receiued the holy Ghost yet all wrought not miracles So S. Paul 1. Cor. 12. Are al Apostles are all Prophets 1. Cor. 12.29 are all teachers are al workers of miracles Haue al the gifts of healing Lyra in locum 4. do all speake with â—ongs do all interpret As if he should say no they do not So Lyra. 55. Fourthly when the Apostle reckons imposition of hands amongst the principles of Christian religion Heb. 6.2 and those fundamentall points of faith wherein the yonger sort was and is to be trained vp it cannot possibly be imagined that it belongs onely to those visible and miraculous signes for then were it no fundamentall point of religion and to what end should children be instructed in it but it belongs rather as Saint Ambrose notes ad confirmationem vnitatis in Ecclesia Christi Ambros in Heb. 6. to the confirming of vnitie in the Church of Christ Auâ— qâ—aest 44. iâ— Non. Test and this saith he post baptismum à Pontificibus fieri solet was vsually done after not afore baptisme by the Bishops and onely by the Bishops saith S. Austine 56. Finally it is a reason sufficient to proue that Imposition of hands wrought not wonders onely because what the Apostles did here to the Samaritans the same forme of blessing hath euer since continued in the Church and the effect the blessing it selfe hath I doubt not beene deriued to vs by the Bishops and only by the Bishops the Apostles onely successors in this office Melch. Can. 3. de consecr Dist 5. Lâ—â— Epist 37. Dom Episc Rauenna c. 2. for which cause it was named heretofore Manus impositio Episcoporum and Episcopalis manuum impositio as at this day it is called Bishopping with vs shewing by the very name that our ancients held it the proper and peculiar office of the Bishop Optatus therefore prouing that Macharius was no Bishop brings this for a maine argument Optat. Mileuit â—â—ht Pâ—â—m l. 7 Nec in of ficio Episcopali versatus est nec manum alicutamposuit he performed not the office of a Bishop he vsed not imposition of hands and therefore he was no Bishop 57 The Apostles onely did it in their times not the Disciples not Deacons not Philip no
He hath reference to the Angell in the poole of Bethesda Ibid c. 5. which was a type of our Christian Baptisme as he notes before 70 After this speaking of confirmation hee sayth Dehinc manus imponitur per benedictionem aduocans Ibid. c. 8. et inuitans spiritum sanctum after Baptisme followes Imposition of hands that is Confirmation by benediction and blessing vs calling and inuiting the holy Ghost to come downe vpon vs and then expressing the manner by a pretty simile of some winde and water instruments but to mee as yet somewhat obscure he concludes the poynt with this question Ibid. Non licebit Deo in suo organo per manus sanctas sublimitatem modulari spiritalem Is it not lawfull for God to modulate or tune in man who is his owne organ or instrument an high and spirituall note by Imposition of holy hands He meanes the gifts of the holy Ghost which are giuen in a sublime and high measure in Confirmation 71 We must not conceiue either by those words of Cornelius concerning Nouatus Euseb hist Eccles l. 6. c. 42. Cum obsignatione ab Episcopo non sit potitus etc. since the Bishop neuer confirmed him how could he receiue the holy Ghost or by these of Tertullian Tertuâ— de Baptist c 6. Non in aquis spiritum sanctuÌ„ consequimur wee receiue not the holy Ghost in Baptisme that the preseÌ„ce power or effects of the H. Ghost are secluded from Baptisme God forbid wee should thinke so but we must consider that in these and the like words of those reuerend Fathers there is onely a diuersity noted of the operations of the holy Spirit which as they thought were more obseruable in confirmation confirmation adding a farther degree of grace to the grace receiued in Baptisme This is plain by certaine passages of Tertul. for hee cals the waters of Baptisme pristinam sedem spiritus sancti the ancient seat of the he holy Ghost as may be seene in the same book Ibid. c. 8. where he saith Tunc then that is in confirmation after baptisme ille sanctissimus spiritus super emundata et benedicta corpora libens à patre descendit the most H. spirit descends willingly from the Father vpon those cleansed blessed bodies by baptisme et super baptismi aquas tanquaÌ„ pristinaÌ„ sedeÌ„ recognoscens conquiescit settles himself vpon the waters of baptisme that is vpon theÌ„ that are baptised acknowledging as it were his ancient former place This though perchance Tertul. had a farther reference may bee vnderstood as well of these waters of baptisme wherby all Christians are cleansed as of the waters of Iordan wherin Christ was baptised for that indeede is priftina sedes the first ancient seat of the H. Ghost which is still continued in the Church of Christ by the waters of Baptisme 72 Now Caiet is of opinion that the H. Ghost desceÌ„ded twise vpon our Sauiour Caict. in Euan Ioh. c. 1. once in Baptisme once after Baptisme Barradius saith it had bin a very probable opinion Barrad so he had brought authoritie for it out of Scriptures or Fathers First saith Caiet the holy Ghost descended vpon Christ in or at the time of baptisme Io. 1. for the coÌ„ming downe of the H. Ghost and resting vpon him was the token which was giuen S Iohn Ioh. 1 32. wherby hee should know Christ sensibiliter et determinatè sensibly in particular whom before he knew onely intelligibiliter et in generali in his vnderstanding by some generall notions Caiet Lyra in locum that such a one there was amongst the people he knew before but which particular man was he till now he knew not yet it is playne Mat. 3. that the Baptist knew Christ when he layd his hands vpon him to baptise him for Saint Iohn put him backe saying I haue neede to be baptised of thee Mat. 3.14 and comest thou to me By which words it appeares euidently that S. Iohn knew Christ at the instant of baptising him and Pererius professeth Perer. in c. 1. Euan Ioh. Disput 48 that the Baptist knew not Christ otherwise then by the holy Ghost lighting and remaining vpon him The holy Ghost therefore descended visibly vpon Christ before Saint Iohn knew him to be the Christ and that descending was in or at the time of his Baptisme 73 2. After baptisme the H. Ghost descended vpon Iesus as is to be seene in three former Euangelists for there it is sayd that the holy Ghost came downe vpon Iesus when he was come out of the water Mat. 3.16 Mar. 1.10 Luc. 3.22 after hee had beene baptised And this latter comming down of the holy Ghost seemes to be instead of confirmation which is not any new imaginatioÌ„ but is grounded vpon Optatus opinion who was in S. Aust iudgment Venerabilis memoriae et Catholicae coÌ„munionis Episcopus Aug. cont Ep. Parmen l. 1. c. 3 a Bishop of reuerend memorie of the Catholick coÌ„munion or religion And this Catholicke Bishop Optatus sayth Optat Milcu cont Parm. l. 4 Apertum est coelum Dâ—â— patre vngente spiritale olcum descendit in imagine columbae et insedit capiti eius et perfudit eum The heauens opened God the Farher annoynting him Ioh. 1. the spirituall oyle descended in the shape of a Doue sate vpon his head ouer sprinckled him or if I may so say ouershadowed him And then he addes Cui ne impositio manus desuisse videretur Ibid. vox audita est Dei de nube dicentis Hic est filius meus de quo bene sensi lest Imposition of hands should seeme to be wanting to Christ the voyce of God was heard from the cloude saying This is my beloued Sonne in whom I am well pleased Mat. 3.17 Which voyce was heard according to Caietan at the second apparition of the holy Ghost Which double apparition it may bee is the same with that of Saint Iohn Ioh. 1. descending and remaining Whereby it may seeme that Iesus himselfe was both the Author and partaker of those three great and blessed mysteries Baptisme Confirmation and the holy Eucharist 74 So then you see according to Optatus opinion Confirmation is not only more ancient then preaching to the Gentiles as heretofore hath beene manifested but it hath the beginning not long after Baptisme before Christs preaching to the Iewes for hee was baptised before he preached Mat. 4 17. that 's plaine 75 But to returne it is euident also by another place of Tertullian that he held that the holy Ghost was giuen in Baptisme for disputing against Marcion hee sayth first that Baptisme is the Sacrament of Faith Secondly The remission of sinne Thirdly Tertul. cont Marcionem l. 1. c. 38. the absolution from death Fourthly the regeneration of man and lastly Consecutio spiritus sancti the obtaining of the holy Ghost Hereby
or quarrell about religion 5. therefore Saint Ambrose saith that one branch of this strengthning is confirmatio vnitatis in Ecclesia Christi to strengthen vs against the enemie Ambros in Heb. 6. and to confirme vs in the vnitie of the Church of Christ 6 By this meanes saith Saint Austine cordibus diuina charitas inspiratur Aug de Bapt. cont Donat. l. 3. c. 16. diuine charitie is inspired into our hearts and soules And finally as that ancient Authour bearing the name of Clement Clem Epist 3 saith Septemplici Spiritus gratia confirmamur we are comforted and confirmed with the seuen-fold grace with the seuen gifts of the holy Spirit which are the gifts the Bishop entreates God to encrease in vs before he layes his hands vpon vs as you may see in the Common Prayer Booke 115 So then it seemes by Confirmation we receiue the especiall gifts Leo Epist 37. c. 2. Leoni Episcopo Rauen. and as Leo saith the vertue of the holy Ghost and if it be so that we receiue so many blessings such vertue by Confirmation wee may cease wondering why Saint Cyprian saith Cypr Epist 73 Concil Eleb can 38. Clem. Epist 3. that wee are consummated and the Councell of Eliberis that we are perfited by Confirmation no maruell then if S. Clement vpon this consideration affirm that without Cōfirmation we cannot become perfit Christians For if by Confirmatiō our soules are enlightned clothed with the H. spirit if by Confirmation we receiue grace and are strengthened against the tēptations of the enemy if by Confirmation wee are setled and confirmed in the vnitie of the Church and heauenly charitie is inspired into our soules if we receiue the seuenfold grace of the holy Spirit in Confirmation if this be the publike and ordinarie meanes for ought we know to procure these blessings from God then must we needs acknowledge that we reape much perfection by in Confirmation we haue great cause to desire and seek after Confirmation that so we may be clothed with these perfections 116 And that we may not doubt but that this effect doth follow Imposition of hands marke what euidence Caluin affords vs. Preces sequitur manuum impositio After prayer followes Imposition of hands whereby saith he the Apostles testifie that the grace of the Spirit is not included in the externall Ceremonie and yet they neglect not this Ceremonie which was giuen them diuinitus from God aboue for this end and purpose viz. for the bestowing this effect Caluin in Act. Apost 8.17 quia non temere vsurpant saith he simul annexus est effectus and because they vse it aduisedly the effect is annexed to the Ceremonie And then he concludes the point thus Haec signorum est vtilitas efficacia quod in illis Deus operatur tamen vnus manet gratiae autor this is the benefit and effect of signes or Ceremonies that God workes in them and yet there is but one Author of grace God himselfe 117 Thus you see th◠I haue proued what I vndertooke by the Catholicke the generall consent of graue Antiquitie If any man reprehend me as if I erred in this point patiatur me quaeso errare cum talibus I must entreate him in S. Ieromes wordes Hieron that he would giue me leaue to erre with such men as these cum me error is mei multos socios habere perspexerit ipse veritatis suae saltem vnum antiquum astipulatorem proferre debebit and since he seeth me to haue so many companions of my error fit it is that he bring forth at least one ancient maintainer of his truth But surely he who euer he be is so farre from it that if you will stand to the iudgement of Antiquitie veritas nobis adiucabitur the truth must needs be adiudged to vs to be on our sides qui in ea regula incedimus quam Ecclesia ab Apostolis Tertul de Praescript c. 37. Apostoli a Christo Christus a Deo tradidit who proceed constantly according to that rule which the Church deliuered from the Apostles the Apostles from Christ and Christ from God 118 Constat itaque ratio propositi nostri the reason therfore of our proposed discourse stands firme wherein we proue that Confirmation and the Ministers of Confirmation ought euer to be reteined in the Church of God from whose hands mediatly we receiue so great gifts and blessings of the holy Ghost without which blessed gifts saith Saint Austine wee can neither loue Christ nor keep his commandements both which we are able to do tanto minus Aug. tract 74. in Euang. Ioh. quanto illum percipimus minus tanto amplius quanto illum percipimus amplius so much the lesse by how much lesse wee receiue the holy Ghost and so much the more by how much we receiue him the more by the meanes of our Baptisme Confirmation Eucharist and other sacred mysteries whereby the gifts and graces of the holy Spirit are daily giuen encreased in vs whereof God grant that we may all labour to become worthy partakers to our Comfort and his glorie through Iesus Christ our Lord to whom with the Father and the holy Ghost be ascribed all honour c. Amen FINIS