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
bee wrought vpon more likely to receiue the Gospell from the preaching of the Iewes at the first revealing it to the world I say more likely in consideration of the principles of their Religion Ioh. 8.48 Ioh. 4.9 though perhaps not in regard of their extreme dislike and disvnion in affection the one from the other 10. For the prouince of Samaria was sometimes inhabited by the tribe of Ephraim and the halfe tribe of Manasses men sprung from the same line and trayned vp in the same religion but they were rooted out by the Assyrians who after the captiuitie of Assyria sent others to plant a Colonie in that country 2. Reg. 17.25 These indeed were Idolaters and feared not the god of Israell and yet God so wrought for them that they were instructed in the true religion Looke into the second of Kings 17. And you shall see how the Lord sent Lyons amongst them who slew that Idolatrous nation wherupon complaint being made to the King of Assyria hee sent them a Priest of the Iewes who instructed them in the wayes of the Lord and taught them how they ought to fâ—â—re the true God of Israell 11. From that Prâ—â—st they receiued the Pentateuâ— the fiue bookes of Mosâ—â— and onely them but withaâ— they retained their Idols and worshipped their false Gods Moreouer they were strangely corrupted as Epiphanius and S. Ierome note and deepely infected with diuers and dangerous errors by a runne-agate Iew Epiphaer 9. Hieron cont Lucifer and by this meanes they were accounted of amongst the Iewes as heretickes and schismatickes are esteemd of amoÌ„gst Christians so that the very name of a Samaritan grew odious and ignominious amongst the Iewes Ioh. 8 4â— in so much that when they thought most to disgrace Christ they reuiled him by the name of a Samaritan and such was the intestine hatred betweene those two nations that there might be no commerce Ioh 4.9 no acquaintance no entercourse at al betwixt Iew and Samaritan 12. Yet by this meanes by entertayning the fiue bookes of Moses they became farre more capable and pliable to receiue the Gospell then the Gentiles who denyed the Pentateuch and all Being therefore next in place and not altogether different in manners and religion our Sauiour tooke order that next to the Iewes the Gospell should be preached to these Samaritans who receiued it more readily and chearfully then the Iewes themselues Act. 1.8 as appears plainely by the woman of Samariaes discourse concerning the expected Messias Ioh. 4.25 and the entertainement she gaue to Christ as also by that Samaritan leper Luc. 17.18 who often that were cleansed was the onely man that glorified God and returned to giue thankes to his and our Sauiour 13. Now when the Apostles after the descending of the holy Ghost vpon them had stayed so long in Ierusalem and had preached the Gospel so long vnto the Iewes as our Sauiour had appointed them presently after the Martyrdome of that Proto-martyr St. Stephen whose death God turned to a blessed purpose euen to the dispersion of the Apostles and Disciples into all other Nations they first sent Philip one of the seauen Deacons as S. Cyprian notes to preach to the Samaritans Act. 8.1 Cypr. Epist 73 ad Iubaian and to baptise them before the Apostles thought it lawfull to preach to the Gentiles Act. 11.1 as may be seene Act. 11. And no sooner had Philip performed his office but S. Peter and S. Iohn followed after to confirme them 14. Thus we finde Confirmation to bee of a more ancient standing then preaching to the Gentiles and to haue set footing in the Church of Christ if not with yet presently after the Sacrament of Baptisme 15 In the second chapter of this Book we reade the first practise of Christian Baptisme after Christs ascension Tertul. de Pudiâ—itia c. 11. for as Tertul. saies Petrus primus in Christi baptismo reserauit aditum coelestis regni S. Peter was the first of the Apostles that by Baptisme made entrance and opened as it were the passage to the kingdom of heauen for there in that chapter presently after that notable Sermon of his diuers were baptized by him put in hope of receiuing the holy Ghost his gifts as the Apostles had receiued them on the day of Pentecost Be you baptised saith S. Peter in the name of Iesus Christ for the remission of sinnes and yee shall receiue the Holy Ghost Act. 2.38 16 These last words are not to bee vnderstood of the gifts of the Holy Ghost which are bestowed in Baptisme though they follow after remission of sinnes the propper effect of Baptisme as Caluin teacheth Who in that place vpon these words Et accipietis donum Spiritus sancti and you shall receiue the gift of the Holy Ghost tells vs Caluin in Act. Apost 2.38 that because the auditors of Saint Peter were touched with admiration when they saw the Apostles speake sodainely with other tongues Petrus eiusdem doni ipsos fore compotes dicit si ad Christum transierint Saint Peter sayth that they also shall become partakers of the same gifts of the Spirit if they will turne to Christ and become Christians The chiefe gifts indeede sayth Caluin were remission of sinnes and newnesse of life which belong to Baptisme there mentioned but that promise Et accipietis donum Spiritus sancti you shall receiue the Holy Ghost erat velut accessio vt Christus alìquo dono visibili suam in illis virtuteÌ„ exercret it was as it were an addition to the grace in Baptisme that so Christ might manifest his power in them by some visible signe 17 So then as Caluin concludeth this place is not to bee vnderstood of the grace of sanctification which is generally giuen to all the faithfull in Baptisme but of another gift of the Holy Ghost whereof a specimen or token was then giuen in the diuersitie of tongues Ideo hoc proprie ad nos spectat therefore doth this promise properly belong to vs saith Caluin For though the Holy Ghost is not bestowed vpon vs that we may speake with tongs that we may prophesie that we may cure the sicke and worke miracles Ibid. yet is hee giuen vs for a better end that with the heart wee may beleeue to iustification that our tongues may make a good confession that we may passe from death to life that we may stand invincible against the world and the diuell Thus farre Caluin vpon those words wherein Saint Peter makes promise of a farther gift of the Holy Ghost to all those that would bee baptised as a meanes to draw them to be baptised and here we see the actuall performance of that promise for the baptised Samaritans receiued sayth my text the Holy Ghost and that by the ministery of S. Peter and Saint Iohn who were sent from Ierusalem to Samaria which was neare about thirty miles that they might pray for
the baptised Samaritans and lay their hands vpon them that so they might receiue the Holy Ghost 18. Neither was this done at that time onely and there an end of it but the same order which was here taken by Saint Peter and Saint Iohn Saint Paul obserued Act. 19.5 6. Act. 19. First he baptised the Ephesians ver 5. and then he confirmed them ver 6. Hee layd his hands vpon them and the Holy Ghost came downe vpon them From their example the Church learned this practise and hath continued it to these dayes as may be seene by the whole course of Ecclesiasticall writers Bucolceri Chronol 19 Saint Clement Bishop of Rome the ninetie fourth yeare after Christ in the third of those Epistles which are vsually ascribed vnto him though perhaps not his Clem. Epist 3. Iuâ—to Iuliano Episcop yet very ancient wisheth euery man sine mora renasci Deo demum consignari ab Episcopo to be baptised out of hand and then to â—â—â— confirmed by the Bishop and he giues his reasons for it Because sayth he we are vncertaine of life and addeth This phrase is explained â— 28.29 89. that vnlesse each of vs bee Confirmed by the Bishop with the seuen-fold grace of the holy Spirit perfectus esse Christianus nequaquampoterit he cannot become a perfect Christian This was the opinion and phrase of that author who passeth vnder the name of Clement but the phrase you shall haue explained hereafter Tertull de Baptismo cap 3 20 Tertullian showes the continuance of it in his time Egressi delauacro etc. sayth he When we haue ascended out of the bath of regeneration that is when we haue beene baptised and those Ceremonies performed which are vsed in baptisme Dehinc shortly after manus imponitur per benedictionem aduocans et inuitans spiritum sanctum hands holy hands as hee calleth them in the same place are layed vpon vs calling and inuiting the holy Ghost by blessing vs to come downe vpon vs. 21 In Saint Cyprians age this custome of Confirmation was continued in the Catholicke Church The Samaritans sayth hee were baptised by Saint Philip therfore were they not to be rebaptised hauig receiu'd full lawfullâ— and Ecclesiasticall Baptisme but quod desuerat that which wanted was performed by Saint Peter and Saint Iohn Cypr. Epist 73. as Iubaianum The meaning of this phrase Quod defuerat is manifested § 29. And what was that Vtoratione pro eis habita manu imposita inuocaretur infunderetur super eos spiritus sanctus that by prayer and Imposition of hands the holy spirit might bee inuoked for for them and infused into them It seemes then that imposition of hands was required after Baptisme 22 Neither was this a prerogatiue peculiar to the Apostles onely or proper to their times no sayth that worthy Father Nunc quoque apud nos geritur Ibid. you may see the same practise obserued amongst vs they that are baptised in the Church are brought againe Vt per Praepositos Ecclesie offerantur that they may be offered or presented to God by the Gouernors of the Church he meanes the Bishops whereof he was one et per nostram orationem ac manus impositionem spiritum sanctum consequantur that by our prayer and imposition of hands they may receiue the Holy Ghost signaculo dominico consummentur and be made perfit by the Lords signe for so they called the signe of the Crosse 23 Here you may see all the circumstances confirmed that I deriued from this my text number them and you shall finde them here First the Samaritans were confirmed by Saint Peter and Saint Iohn saith Saint Cyprian there is the Antiquitie of Confirmation in his judgement Secondly The Ministers of Confirmation in his time were Praepositi Ecclesiae the Gouernors or Bishops of the Church Thirdly The persons capable of Confirmation qui in Ecclesia baptizantur such as are baptised in the Church of Christ Fourthly The forme of Confirmation vsed in Saint Cyprians age was oratto ac manus Impositio prayer and imposition of hands Fifthly By prayer and Imposition of hands Spiritum sanctum consequuntur they receiue the Holy Ghost there is the effect And here is one Ceremony more added as it seemes by the Church before Saint Cyprians time namely to conclude Confirmation with the signe of the Crosse 24 A signe so generally receiued in Saint Austins time that hee makes it a wonder if any man should be ignorant of it Quid est Aug. tract 118 in Io Euan. quod omnes nouerunt saith he signuÌ„ Christi nisi crux Christi What is that which all the world takes notice of That signe of Christ what is it but the Crosse of Christ And so highly was it esteemed by him and the holy men of that age Ibid. that he professeth vnlesse it be added siue frontibus credentium siue ipsi aquae quare generantur siue olco quo Chrismate vnguntur vnlesse sayth hee the signe of the Crosse be vsed in Baptisme and in Confirmation nihil eorum rite perficitur none of them are rightly performed that is according to the orders and rites of the Church 25 So Saint Austine The Crosse therefore vpon this or the like consideration is enioyned to be vsed in Confirmation in the booke of Common Prayer set forth and allowed in Edward the sixts raigne and I finde it not at any time reuoked but it is left as it seemes to the Bishops discretion to vse or not vse the Crosse in Confirmation 26. Neither doe we deduce the antiquitie of this ceremonie of the Crosse from S. Austins or S. Cyprians age onely but we goe higher to the times wherein Tertul. and Clemen Alexand. flourished Tertullian saies Tertul. de Resur carnis Caro signatur Vt anima muniatur the body is signed with the Crosse in confirmation that the soule may bee fenced against all temptations and Clem. Alexand. as Eusebius notes obserues not onely the practise of Confirmation in S. Iohn time but withall this Ceremonie of the Crosse whereby this Signe seemes also to be Apostolike for S. Iohn the Apostle hauing newly constituted a Bishop in Asia Euseb hist Eccles l. 3. c. 20. deliuered him a goodly proper young man whom hee had a great liking to to be trained vp by him in Christian religion The Bishop tooke him and brought him vp with great care and diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at last hee enlightened him that is baptised him Dionys Eccles literar c. 2. For the ancient Fathers and Dionysius call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination because in Baptisme a man is enlightned in the faith of Christ And this phrase they seeme to borrow from Saint Paul Hebr. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible that they Heb. 6.4 who haue once beene enlightened that is baptâ—zed Ver. 6. Rursus renouari ad poenitentiam should be renewed vnto