〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth S. Paul quem effudit whom God powred out abundantly vpon vs Caietan in locum tam abundè saith Caietan vt in alios deriuetur so abundantly that they could ministerially and by certaine effects giue him to others too as when they not onely receiued the holy Ghost to worke miracles to speake with tongues c. but to giue that miraculous power to others likewise by their ministery as also those admirable effects which attend Confirmation and Orders which haue euer beene giuen by the Apostles and the Bishops their successors since our Sauiours ascension 91 But to conclude this matter the holy Ghost is giuen not onely in Baptisme and after that in Confirmation c. but sometimes also before Baptisme so that it cannot seeme to be tyed to it as plainely appeares Act. 10. For when Cornelius the Centurion Act. 10.44 46. and his family were feruent with the heate of faith and beleeued in God with all their hearts the Holy Ghost fell on them and they praised God with diuers tongues and languages which was before they were baptized by S. Peter but as soone as it was euident that the gift of the Holy Ghost was powred vpon them Apostolica magisteria saith Saint Cyprian the Apostles Cypr. Epist 76 ad Steph. or the Apostolicke magistracie which are now the Bishops per omnia diuini praecepti atque Euangelij legem seruabant obserued the Euangelicall law Act. 10.48 and diuine precept in all things both in baptizing and confirming those Gentiles And thus much is spoke by the way yet much to our purpose that no offence may be taken at the saying of Cornelius who wondered how Nouatus could haue the holy Ghost Euseb hist Eccles l. 6. c. 42 seeing he was neuer confirmed by the Bishop 92 And now Illuc vnde abij redeo I returne to my proposed course viz. to shew that as the vse of Confirmation according to the Church Historie was continued by many particular chiefe Bishops so it hath beene likewise confirmed by many particular and famous Councels I will passe ouer many later and instance in one or two of the more ancient the former is Conciltum Elebertinum the Councel of Eliberis which was about the time of the first Nicene Councel There we reade in the 38. Canon Fidelis aliquis Concil Eleber Can. 38. c. qui lauacrum suum integrum habet A Christian that hath perfit Baptisme I thinke it meanes Confirmation after Baptisme posse baptizare in necessitate infirmitatis positum Catechumenum may baptize a new conuert in case of necessitie but so that after Baptisme if the partie baptized recouer Ad Episcopum eum perducat hee must bring him to the Bishop And why so vt per manus impositionem perfici possit that by Imposition of hands hee might receiue perfection as in those daies it was called not that Baptisme should receiue perfection thereby but the baptized which verie phrase the Fathers sometimes vsed as also this Councell doth in the alledged Canon and Canon 77. Si quis Diaconus regens plebem â—t Can 77 c. If a Deacon hauing cure of soules shall baptize any without a Bishop or Priest Episcopus eos per benedictionem perficere debebit the Bishop must perfit them by his blâ—ssing that is by Câ—nfiâ—mation 93 My second instance shall be in the Councell of Laodicea held either in the time of Liberius or of Damasus Bishops of Rome where we reade thus Oportet baptizatos c. Concil Laod. Can. 48. They who are baptized must receiue holy Chrisme that is Confirmation as appeareth by the circumstances of that place and become partakers of the kingdome of heauen Aug. trac 118 in so Euang. This name of Chrisme both Councâ—â—s and Fathers giue to Confirmation but we vse neither name nor element because we finde neither in the booke of God 94 From Historie and Councels wee descend to Fathers and in their writings we finde the vse and continuance of Confirmation very frequent whether we consult the Greeke or Latine Fathers We haue touched vpon diuers of them in this passage it shall suffice therefore now to vrge a place of Saint Ierome onely because many of the circumstances fit this present text and occasion 95 Saint Ierome speaking in the person of a Luciserian saith An nescis Ecclesiarum hunc esse morem Hieron ad vers Lucifer c 4. vt baptizatis postea manus imponantur Knowest thou not that it is the custome of the Church after Baptisme to vse Imposition of hands and to inuoke the H. Spirit for those that haue bin heretofore baptized Will you haue authority for it Act 8 and Act. 19. Turne ouer the Acts of the Apostles saith he there is authority sufficient and yet if there were no text of Scripture for it the consent of the whole world in this case instar praecepti obtineret were in stead of a precept and sufficient to approue it And though this were the speach of an hereticke concerning the practise of the Church in those daies yet the Orthodoxe who beares the other part in the Dialogue allowes of it with a Non quidem abnuo I deny not but this is the custome of the Church that the Bishops ride abroad to confirme to Bishop those who haue beene heretofore baptized by Priests Chemnit Exam Concil Trid. l. 2. and Deacons And Chemnitius speaking of this custome out of this place of Saint Ierome saith that it was absque dubio bona vtilis consuetudo without all doubt a good and profitable custome In like manner Cartwr T. C. p. 197. in effect confesseth that Confirmation is very ancient and that it hath beene well instituted for he saith that it now differeth and is degenerate from the first institution 96 This holy Canon or Custome of the Church hath continued inuiolable since the Primitiue times vntill our age in all Churches where the Hicrarchie of Bishops hath continued Theod. haeret fab l. 3. in Nouat onely I finde in Theodoret an obseruation worthy the remembrance The Nouatians the Puritan heretickes of those times vsed not Confirmation Concil Load Can. 7 and therefore the Fathers of the Laodicean Councell enacted in their seuenth Canon that all those Nouatians who returned to the Church Symbolum fidei docerentur et sancto Chrismate inungerentur should be taught the Creede and then Confirmed and so admitted to the holy Communion Howeuer then these Heretickes neglected Confirmation yet if they returned to the Church the Church euer made this Canon good vpon them and confirmed them 97 If Confirmation haue beene depraued if it haue receiued any superstitious Ceremonies or additions from the Church of Rome wee renounce the abuses and reforme Confirmation according to Caluins desire to the first Apostolicall practise and institution Caluin Instâ—â— l 4. c 19. § 13 Comment in Heb 6.2 that is to Prayer and
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
A SERMON OF CONFIRMATION PREACHED IN OXFORD AT THE FIRST Visitation of the Right reuerend Father in God Iohn Lord Bishop of Oxford September 27. 1619. By Edward Boughen Chaplaine to the Lord Bishop of Oxford Fidem nos neque nobis recentiorem ab aliis conscriptam acceptamus neque ipsi mentis nostrae faetus aliis obtrudere audemus ne humana putentur pietatis verba sed quae à patribus edocti sumus ea nos interrogantibus annuntiamus Basil Epist 60. ad Eccles Antioch LONDON Printed by Bernard Alsop for Elizabeth Adams and are to be sold at her shop in Pauls Church-yard 1620. TO THE RIGHT REVEREND FATHER IN God Iohn Lord Bishop of Oxford my very good Lord. HAuing heretofore Right Reuerend preaehed this Sermon at your Lordships appointment and since enlarged it by your aduice with some necessarie additions I haue now also according to your directions and by publike authoritie committed it to the presse but not without your Lordships name entreating you to vndertake the patronage of it which had not beene much lesse beene preached if it had not receiued encouragement and life from you And I the more willingly publish it vnder your name because it is a doctrine of the ancient primitiue and Apostolicke Church whereof you haue beene a constant defender for many yeares I doubt not therefore but you will be now as readie and willing to auouch and maintaine this holy and authenticke doctrine as you were at first to enioyne the Text. If there be any worth in me or in this Sermon to you next vnder God I owe it hee then that owes himselfe and his little learâ—â—ng to your Lordship dedicates both himselfe and his â—â—â—ple labours to whom he owes them beseeching God to blesse your Lordship with a long and healthfull life for the good of his Church and so to blesse me with his gifts and graces that I may euer delight in those good and ancient steppes which you long haue trod In these desires I rest Your Lordships dutifull Chaplaine Edward Boughen A SERMON OF CONFIRMATION Then layed they their hands on them and they receiued the Holy Ghost Act. 8.17 YOu may peraduenture esteeme this to be no visitation text as not seruing directly either ad informandos or reformandos mores to put you in minde of your duties or to redresse what is amisse but if you shall coÌ„sider that there is an holy dutie to be performed by the Bishop in his trienniall visitation Can. 60. and enioyned him by the Canons of the Church then will this text be found apt and fit for our meeting which giues occasion to prooue that which the Canon affirmes viz. Ibid. that Confirmation is a solemne ancient and laudable custome in the Church of God continued from the Apostles times to this present day and wee hope it may in part make way to remoue that serious complaint Hooker Eccles pol. lib. 5. §. 66. which Maister Hooker made of the deepe neglect of this Christian dutie almost with all those to whom by right of their place and calling Confirmation belongs which deepe neglect hath wrought that ill effect amongst vs that William Bishop of Paris obserued in his time Quod propter cessationeÌ„ Confirmationis tepiditas grandior est in fidelibus fidei defensione since confirmation grew out of vse Getson de Exterminat schismatis our zeale waxeth cold and we are become faint in the defence of our faith 2. Wherefore that you my brethren of the ministerie may the better be encouraged to performe that your dutie of seasoning the yonger sort of your parishioners with the Principles of true religioÌ„ thatt hey may be made fit for that holy Impâ—sitions of hands by the Bishop and worthily partake the fruits thereof I receiued in charge from him who may command the handling of this poynt and text wherein I obserue these parts 3. First the Antiquitie of Confirmation it was vsed sub ipsis Apostolis in the Apostles age 2. The Ministers of confirmation Apostoli they were no lesse then Apostles S. Peter and S. Iohn 3. The Persons confirmed Super illos vpon them And who were they 1. Samaritans 2. Beleeuing Samaritans 3. Baptized Samaritans We must be first baptized and then confirmed 4. Fourthly the forme of confirmation 1. Oratio prayer They prayed for them ver 15. 2. Manuum impositio Imposition of hands They layed their hands on them as in my text and hence is it called Imposition of hands from the manner of performing it 5. Fiftly the effect Et accipiebant spiritum sanctum They the Samaritans receiued the holy Ghost which was the gift the Apostles prayed for ver 15. There they prayed that the Samaritans might receiue the Holy Ghost and here after Imposition of hands they receiue the Holy Ghost they are confirmed by the Holy Ghost and hence it is naâ—â—â—d Confirmation ab effectu from the effect and vertue that â—â— hath 6 Begin we with the Antiquitie of ConfirmatioÌ„ which we deduce from hence from the place I say and people here mentioned where it was first practised euen from the Samaritans in Samaria whâ— are here confirmed before the conuersion of the Gentiles For next of all to Ierusalem and Iurie Samaria was to be instructed in the glad tidings of the Gospell in the blessed Sacraments and religious ceremonies of the Church of Christ 7 This was that very order our Sauiour himselfe prescribed after his resurrection for the propagation of the Gospell and they were the last words those memorable words he spake before his ascension After the Holy Ghost is come vpon you Act. 1.8 you shall be witnesses vnto me sayth he both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the earth so that the progresse of the Gospel was to be from Iudea to Samaria and so to the Gentiles vniuersally 8 And this diuision of the world into Iewes Samaritans and Gentiles which is there set downe shortly after that generall coÌ„mission Euntes docete omnes gentes Mat. 28.19 go and teach al nations was formerly made by our Sauiour in his limited commission when as yet they were but punies not fit for so general a licence to preach Go not saith Christ into the way of the Gentiles Mat. 10.5 and enter not into any citty of the Samaritans but go rather to the lost sheepe of the house of Israel Here that is prohibited by a retrograde order of Gentiles Samaritans and Iewes which is commanded in a direct order Act 1. Iewes Samaritans Act. 1.8 and Gentiles 9. The reason why Christ set downe this order why he appointed the Apostles to preach to the Samaritans in the second place and not to the Gentiles but reserued them for a third worke was because there was a greater affinitie betweene the Iew and the Samaritan both in religion and in place then was betweene Iew and Gentile and therefore they were more easie to
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
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
sayth Saint Chrysostome he might not do it neque enim facultatem habetat Chrys hom 18 in Act. Apost for he had no such power no such authority but Saint Peter and Saint Iohn who were Apostles they might they did confirme Chryso Ibid. Hoc enim donum saith Chrysostome solorum Apostolorum erat this gift belonged to the Apostles onely and the truth is as the same Father professes Hoc erat in Apostolis singulare this authority was singular in the Apostles the Apostles and only the Apostles could bestow this gift of the holy Ghost in confirmation Hier ad Marc-cp 54. aduersus Montanum Cypr. ad Iubianum Epi. 73. apud nos sayth S. Ierome Apostolorum locum tenem Episcopt in Churches orthodoxe such as S. Ierome liued in the Bishops hold the Apostles roome therfore S. Cyprian tels vs that the Apostles did that in their daies quod nuÌ„c geritur which was practised in his time S. Aust relating how the Apostles praied layd their hands on the Samaritans that the H. ghost might come down vpon theÌ„ ads instantly Aug. de Trin. l. 15. c 26. Quem more in suis Praepositis etiam nunc seruat Ecclesia which is the same with S. Cyp. naming also the Ministers of this blessing Praepositos the Bishops of the Church And this is no more then Cal. acknowledges in his Instit Hic mos olim fuit this was a custome long since saith Cal. Calu. Instit l. 4. c. 29. â— 3. that Christians children when they come to yeares of discretioÌ„ should be brought before the Bishop to be confirmed this he cals solenneÌ„ benedictioneÌ„ a solemn benedictioÌ„ and then he brings in that of S. Ieroâ—â— Hierom. cont Lucifer c. 4. who avowes it to be Apostolicam obseruationem and Apostolicke obseruation or institution howeuer hee seemes not very well pleased with that Father for affirming it 58 Thus you see how we haue deduced the Antiquitie of Confirmation from the Apostles themselues and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if from them sure from God for euery ordinance Apostolike we take to be the action of the holy Ghost Caluin Instit l. 1 c 9. §. 6. and by Caluins consent we are no way to be blamed so long as we imitate an example Apostolicke but they are rather to be condeÌ„ned who forsake this holy and Apostolicke Institution Zanchius therefore speaking of Imposition of hands acknwoledgeth what we all confesse that wee haue no precept for it Zanch. in 4. praecept interim saith he exempla Apostolorum veteris Ecclesiae vellem pluris aestimari notwithstanding I could wish that the example of the Apostles and of the ancient Church might haue better esteeme amongst vs immò deberent nobis esse instar legis diuinae yea saith he their examples should be to vs as a diuine precept 59 For continuance of Confirmation in the Church if I were ambitious in this kind I could passe through the Church Historie Councels and Fathers to this present day but much hath beene spoken concerning it already and I will not cleane tire out your patience I will only alledge two or three notable instances which make much for the present purpose 60 I will beginne with Cornelius who was Bishop of Rome 250. yeaâ—â—s after Christ This worthy Martyr writing to Fabian Bishop of Antioch concerning Nouatus the Puritan hereticke for Eusebius Euseb hist Eccles l. 6. c. 42 notes him to be the ring-leader of all those qui mente inflati seipsos puros esse profitentur who are the onely pure men in their owne conceits reports how he was possessed with a Deuil as all heretickes are little better and being deliuered by the exorcists of those times not long after he fell dangerously sicke and to be briefe Baptismi infusionem accepit c. he was baptized as he lay sicke in his bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Ib. if a man may say that such a fellow were capable of Baptisme but after his recouerie saith Cornelius he receiued not those blessings Quae iuxta Ecclesiae Canonem consequi oportebat which hee ought to haue receiued according to the Canons of the Church And what were they Obsignationem ab Episcopo collatam Euseb Ibid Confirmation from the Bishop that hee wanted And then he infers Quum autem illa potitus non sit How this phrase of Cornelius ought to be vnderstood see §. 65. c. §. 71 quomodo quaeso Spiritum Sanctum adeptus est Since he wanted Confirmation by what meanes did he obtaine the Holy Ghost 61 Out of which words we may gather two notable obseruations 1. That by a Canon of the Church in the more perfect times Confirmation was appointed to follow after Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it to be signed and crossed by the Bishop 2. That Confirmation was held the ordinarie meanes whereby we receiue the holy Ghost ad augmentum robur to the encease strength of faith 62 But me thinkes I heare some one or other say Durum est absurdum â—st ferri non potest this an hard an absurd saying and not to be endured for it is much preiudiciall to Baptisme and seemes to derogate from the power of that Sacrament and a man may perchance now as some in former times obiect against Confirmation in behalfe as it were of Baptisme Euseb Emis hom in Pent. ad Populum Quid mihi prodest post mysterium baptismatis ministerium confirmaÌ„tis What profit haue I by Imposition of hands What vse is there of Confirmation after Baptisme and the mysteries of Baptisme Quantum video non totum de fonte suscepimus si post fontem adiectione nout generis indigemus as farre as I perceiue we haue not receiued our Christendome fully from the font if after Baptisme we neede the addition of some new grace which it seemes we doe if certaine graces and gifts of the holy Ghost be ascribed to Confirmation as proper to it 63 We confesse indeed in Saint Austins phrase non toleratur nisi intelligatur that phrase of Cornelius is not to be endured vnlesse it be rightly vnderstood let vs heare therefore Eusebius Emis who liued within the first fiue hundred yeares and see whether he hath giuen a sufficient exposition of it and an answer to this obiection Behold he tels vs that this addition of Confirmation doth no way derogate from baptisme Emis hom in Pent. or the vertue of Baptisme Sic enim exigit militaris or do this course this order is obserued amongst militarie men and the Church is militant here on earth when the Generall of an army hath entertained a fresh Souldier into his company â—â—n solum signat recepsum sed etiam armis competentibus instâ—â—uit pugnaturum He doth not onely signe him with his badge or colours but he furnishes him too with such weapons as are fitting for a man of armes So
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