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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
no Hierarchie and so consequently deny the order of Bishops must not admit of confirmation nor of those receiued interpretations of Scripture which make for confirmation Quibus enim suit propositum alâ—â—er docendi Tertull de praeser c. 38. eos necessitas coegitaliter disponendi instrumenta doctrinae they that were resolued not to admit of Bishops were of necessitie to interpret those places otherwise which make for confirmation because it is a seruice performable by Bishops onely and therefore these new Doctors labor and striue to elude the testimonies practises of the blessed Apostles by false and friuoulous expositions such as were neuer heard of till these latter times Tertull. Ibid. Sed illic et Scripturarum et expositionum adulteratio deputanda est vbi diuersitas inuenitur doctrinae but for certaine there is the adulterating both of Scripture and the expositions of Scripture where there is a diuers doctrine from the Apostles and the primitiue times 43 Behold here a late doctrine a strange exposition of holy writ These expositors tell vs that this Imposition of hands was extraordinary and giuen onely to the Apostles as a gift proper and peculiars to those times not for the encrease of grace or strength of faith no but for the gift of tongues prophesiying and such like strange miracles which were then requisit for the propagation of the Gospel in the beginning but soone after ceased and so the effect of Imposition of hands it seems by them was onely gratia gratis data and not gratia gratum faciens a glorious not a gracious gift For if these two gifts be well considered the former will appeare to be chiefly giuen for the good of others in gloriam gratiae to set forth the glory of that grace which came by Christ into the world he that hath this gift may be a tinckling Cymball and no more but the latter 1. Cor. 13.1 that same gratia gratum faciens that excellent gift is infused into vs for our own good in gratiam gloriae that so being partakers of grace in this life we may be heyres of glory in the life to come for by this grace the Spirit beareth witnesse with out spirit Ro. 8.6 that we are the sonnes of God 44 But this euasion is repugnant to the true genuine sence of holy Scripture for that of Christ to his Apostles Luc. 24.49 Luke 24. Sedete in ciuitate donec induamini virtute ex alto Tarry in the citie of Ierusalem vntill ye be indued with power from aboue did not onely imply those externall and glorious gifts of miracles tongs prophesiyng and the like which they had ad incrementum Euangelti for the increase of the Gospell but other internall comfortable graces also of the holy Ghost which they had infused into them ad incrementum fidei sanctitatis for their owne peculiar sanctification Otherwise those externall gifts might haue bene but fallacious fruitlesse symboles glorious showes vanishing shadowes and the truth is had little or nothing avayled themselues 45 But if we looke well into the text we shall find there that on the day of Pentecost when the Apostles receiued those goodly miraculous gifts simulinduebantur virtute ex alto they were also endued with power from aboue not onely that they might speake with tongs sed vt loquerentur linguis magnalia Dei but that they might speake the wonderfull workes of God Act. 2 11. nor that only to edifie others to be as bels to tole others to Church and be nere the better themselues but so to confirme and strengthen them in their own particulars vt cum fiducia loquerentur verbuÌ„ Dei Act 4.31 33. vt virtute magna redderent testimonium resurrectionis Christi that they might speake the word of God boldly and with great power beare witnes of the resurrection of Christ Before they were orphani as our Sauior terms them orphans comfortlesse fearefull orphans Ioh. 14.18 Mat. 26.70 S. Peter denyed his master to silly mayde but being once confimed by this Comforter hauing receiued the holy Ghost they become potentes ad praelium mighty in the battels of the Lord the worthies of Christ 1. Cor. 4.9 the wonder of the world men Angels stand amazed at their constancy and courage So then they receiued not only outward but inward gifts and graces also by the descent of the holy Ghost vpon them 46 As for those external gifts of the H. Ghost though they haue long since ceased are not now conferd by imposition of hands yet they continued in Irenaeus time Iren. 12 c 5. as himself witnesses he liued 178 years after Christ and we find not any where Bucol Chron. that those miraculous gifts were conferred by any saue onely Bishops the Apostles successors for a time euen in that power Aug. cont Donat l. 3. c. 16. 47 But howeuer those wonderfull gifts and miraculous graces are now abolished yet the inward gifts of sanctification of fortitude of loue and charitie are at this day continued in the Church by the ministery of Bishops in Confirmation So Saint Austine Ber ser 1. in Pentecost 48 And a long time after him Saint Bernard speaking of those two distinct graces of the holy Ghost tells vs concerning the former that Nobis illa manifestatio potius quam Apostolis facta est the gift of tongues prophesing c. was rather for our good then the Apostles benefit they tooke the paynes wee reape the profit but there was sayth he another manifestation of the spirit in cis in them which concerned themselues most et haec vsque bodiè fit in nobis and this latter at these dayes is wrought in vs. 49 Some there are I know that make question whether by Imposition of hands wee receiue the holy Ghost seeing wee receiue not those externall gifts of the holy Ghost But Saint Austine takes vp such questionists very roundly Aug. tract 6. in Epist Ioh. Numquid sayth he quia miracula non edunt what because they worke no miracles because they speak not with tongs because they prophesie not ita peruerso corde aliquis vestruÌ„fuit is any maÌ„ amongst you of so peruerse a disposition so froward a spirit so incredulous that he dare affirme that these confirmed christians haue not receiu'd the holy Ghost Wilt thou know certainely whether thou hast receiued the holy Ghost or no Aug. Ib. Interroga cor tuum saith that worthy Father look into thy heart aske thy soule and conscience and that will tell thee if perchance thou hast receiued Confirmation and not the benefit of Confirmation for it is in this holy rite as in the blessed Eucharist Recipitur ad modum recipientis it is receiued as the receiuer is disposed whether well or ill Receiue it therefore cheerefully reuerently and thankfully and without all doubt you shall be endued with power froÌ„ aboue which shal helpe you forward
it appeares that Tertullian verily beleeued that the holy Ghost was first gotten in or giuen by Baptisme whose operation though it were auayleable in Baptisme yet in Confirmation it was held more effectuall for some other ends Tert. de Baptis cap. 8. sublimitatem modulando spiritalem by stretching forth his gifts to higher straines 76 And this high conceit of the fruites and effects of Confirmation so preuayled in those times that Saint Cyprian as it seemes ranked Baptisme and Confirmation in the same order Cip. Epist 76 ad Steph. calling them both Sacraments or mysteries in a large sense held them both necessary for a Christian if both might be had conueniently for hauing occasion to speake of such as returned from heresie to the Catholicke Church and maintaining that they ought to be rebaptised which at that time was the African error when some other thought it sufficient to haue them confirmed by Imposition of hands without rebaptising them he would not yeeld vnto it but sayd Tunc demum plene sanctificari esse filii Dei possunt si Sacramento vtroque nascantur then may these hereticks be fully sanctified and become the sons of God if they bee borne again of both the Sacraments namely of Baptisme and confirmation for he held the Baptisme of hereticks to bee no Sacrament 77 The same sentence was deliuered by Nemesianus one of the Bishops who were present at the Councell of Carthage where this question was ventilated of rebaptizing hereticks Apud Cyp. de haeret baptisandis Manifestumest saith he vtroque sacramento debere eos renasci in Ecclesia Catholicae It is manifest that all they who returne from heresie must be borne anew of both the Sacraments meaning Baptisme Confirmation in the Catholick church For Hooker Eccl. pol. l. 5. §. 50. in the writings of the ancient Fathers as Master Hooker well obserues all the articles which are peculiar to Christian faith all duties of religion containing that which sense or naturall reason cannot of it selfe discerne are most commonly named Sacraments and so I vnderstand Sacraments through all this sermon For though the Fathers Buâ—â— in Eph. 4 tract Quid sit Ecclesia and some late writers call Confirmation a Sacrament yet it is not a Sacrament rightly so called as Baptisme and the Lords Supper are because there is wanting verbum et elementuÌ„ ex institutione domini the word and element set downe by the institution of Christ which the other two haue and therefore wee terme those mysteries but not properly Sacraments which haue a Ceremonie but not an element neither verba formalia expresse formall words appointed by our Sauiour both which are necessarily required as Thomas teacheth to a Sacrament rightly and properly so called First there must be Verba determinata sayth hee positiue words determined by Christ Tho. 3 c. 66. 7. c. which are as it were the forme of the Sacrament Secondly there must be res the matter as it is called of the Sacrament and that must be determinata Ibid 5. c. such onely as hath beene instituted enioyned by Christ himselfe We esteeme not therefore any other element though named by the Fathers and vsed in the primitiue and Apostolick times fit to be called a Sacrament Ib q 72. 1. 1. when it is consecrated by words of our Sauiour for that also must be res determinata a determinate matter or element selected by Christ for that holy ende in whose power onely it is to constitute a Sacrament and to appoint both matter and forme that is both word and element without both which Sacramentum proprie dictum a Sacrament properly so called cannot stand 78 This consideration moued some of the more ancient schoolemen as Cassander obserues to number onely two Sacraments which they call Sacramenta propriè dicta namely Baptisme and the Lords supper Cassan consul art 13. because they two onely haue verbum elementum ex diuina institutione determinata both word and element ordeyned by Christ who is both God and man The first that euer reckoned sayth he vpon seuen Sacraments was Peter Lombard Ibid. and since that time the Schoolemen are become iurati in verba magistri so wedded and as it were sworne to that fond opinion of the Master of the Sentences that they forget their grounds and contradict their own principles as might be shewed at large But I feare I haue already digressed to much Nunc itaque recurrat stylus ad suam materiam Bern. de consid ad Eugen. l 2. c. 1. as sometimes Saint Bernard sayd in eo quo proposueramus suo tramite gradiatur oratio let vs now therefore returne to the matter wee had in hand and see as order requires what reason Saint Cyprian giues for his opinion concerning the necessitie which hee seemes to imply of Confirmation 79 The reason he giues is that saying of our Sauiour Iohn 3.5 Nisi quis renatus fuerit c. Except a man bee borne againe of water and of the Spirit he cannot enter into the kingdome of God which he interprets thus Except a man be borne againe of water in Baptisme and by the Spirit or the holy Ghost in Confirmation he canot enter into the kingdome of God This sence seemes to haue beene receiued in those times and continued long after in the Church of Christ for you may reade the same interpretation in a sermon of Euseb Eâ—â—s â—â—n in do 〈◊〉 Post Meâ—â—s Emis who liued about 200. yeares after S. Cyprian 80 And S. Aust prouing against the Nouatians that S. Peter was baptized seemes to fauour the same interpretation for he saith that S. Peter and the rest of the Apostles were baptized before the time that S. Peter denied his Mr. but nondum confirmati Aâ— Epist 1â—◠〈…〉 c. they were not as yet confirmed by the holy Ghost who appeared vnto them on the day of Pentecost neither were they confirmed by that inspiration of our Sauiour when hee breathed on them saying Receiue the holy Ghost Vnde recte dici potest 〈◊〉 12. from whence saith S. Austine we may safely conclude that when S. Peter denyed his Mr Nondum fuerant Apostoli baptizati non tamen aqua sed spiritu sancto the Apostles were not then baptized baptized they were with water but they were not baptized with the holy Ghost that is Confirmed And yet S. Austine is of opinion that the Apostles were baptized with the baptisme of Christ A. â— Ib. 81 This exposition of S. Cyprian vpon those words of our Sauiour Nisi quis renatu fuerit c. though it be not now commonly receiued is far more probable much more agreeable to the Analogie of faith Cip. Epist 76 ad Steph. practise of the first Church then that late construction of some Nouelists who take water in that sentence of our Sauior by a Metaphor or borrowed speech for the spirit of
God the effect wherof say they it shadowes out so that as by water and the spirit some vnderstand Baptisme onely these men vnderstand not baptisme but the Spirit of God onely which cleanseth the filth of sin T. C. l. 1. p. 143 and cooleth the boyling heate of an vnquiet conscience as water washeth the thing that is foule and quencheth the heate of the fire So Cartwr that he may discredit the vse and necessitie of priuate Baptisme But we hold it for an infallible rule in exposition of Scripture Hooker Eccles pos l. 5. §. 59 that where a litterall construction will stand the farthest from the letter is commonly the worst And those Fathers had for their defence the phrase of Scripture which vnder the name of water onely without adding the Spirit sometimes signifies the Sacrament of Baptisme Ioh. 3.5 as wheÌ„ we are said to be borne anew and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen of water for S. Paul teaches vs Eph 5.26 that God by water doth purifie cleanse his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purging with water by the word viz. In the name of the Father the Son and the H. Ghost But they had most especially these words of Saint Peter for their warrant Repent and be baptised c. for the remission of sins and yee shall receiue the gift of the holy Ghost Act. 2.38 Where by the word Baptised is signified the SacrameÌ„t of baptism by Remission of sinnes iustifying grace and by the gift of the holy Ghost Confirmation is meant or some such gift or gifts as were giuen at the Pentecost and were receiued post baptismum per manus Impositionem Caiet in locum as Caietan notes after baptisme by Imposition of hands which place seemes to bee parallel with that Iohn 3.5 but yet that vsuall interpretation of those words of our Sauiour Nisi quis renatus fuerit c. is most Catholicke which expounds it of Baptisme onely where in is both water as a dutie required on our parts and the spirit as a gift which God bestoweth for his part on all those that are baptised This latter exposition is generally receiued and constantly embraced by the whole Church and that interpretation of Saint Cyprian which seemes to imply that Confirmation is necessary to saluation is thus mollified by the Schools 82 Confirmation say they is necessary quia sine ea non habetur finis ita conuenienter Tho. 3. q. 65. 4 c. because we cannot attaine our proposed ende which is eternall life so conueniently without it Others tels vs that it is not simpliciter necessaria simply necessary Suarez in 3. â—ho c. â— 1. coÌ„ 8 ib. in 12. Eâ—up 38. lect 1 but yet it is necessaria ad melius esse necessary for our better being in Christianitie that is valdè vtilis est ad salutem ad perseuerandum in fide Confirmation is very commodious to make vs perseuere in the true faith and very profitable to further our saluation Some other againe say that Confirmation is of necessitie in this sense to saluation 〈…〉 12. Mat. â— 7. 18. Non quod per illud conferatur aliquid sine quo non sit aditus ad vitamaeternam not that any thing is bestowed in and by Confirmation without which the entrance is barred to eternall life for that grace is already conferred in Baptisme quae facit dignos vita aeterna which makes vs worthy of the kingdome of heauen sed est necessitatis id est necessarium est vt non contemnatur quia si contemnitur non est aditus ad vitamaeternam but though Confirmation be not of necessitie in that sense yet it is so necessary that it may not bee contemned for if we contemne it contempt will cut off our passage to euerlasting blisse Some such sense as this our Church entertaineth which requireth Confirmation to be had before wee receiue the holy Eucharist according to the custome of the Primitiue times which custome being ioyned with the law of our Church makes the practise thereof necessary and the contempt very dangerous for as Saint Bernard sayth Contemptus in omne specie mandatorum paripondere grauis communiter damnabilis est De Praecep Dispen c 12. Contempt in all kinde of precepts whether they bee the precepts of God or man saith he whether they be fixed or mutable is alike waighty and commonly damnable Hee speakes of all such precepts as are not contrary to the word of God and though hee holds the contempt of these constitutions to be damnable yet he esteems the neglect to be but culpable and his reason is Ibid. c. 14. because neglect proceeds oft times from ignorance or weaknesse but the other aut odiosae pertinaciae est aut contumaciae non ferendae contempt breakes forth either from odious pertinacie or intollerable contumacie and then sayth he non peccati species sed peccantis intentiopensatur the offence it selfe is not so much to be regarded as the entent of the offendor to be respected Shortly after concluding this point he resolues thus Si volumus non possumus securi sumus si possumus et nolumus Ib. c. 15. superbi sumus If we would performe those duties which are required at our hands and cannot our desire secures vs but if we can and will not wee are proud and you know how dangerous pride is by the fall of Lucifer 83 And that the holy Ghost may bee giuen in diuers measure to diuers purposes first in Baptisme Secondly in Confirmation and thirdly at taking of Orders may appeare by the diuers manner and measure and seasons and ends wherein and whereto the Apostles receiued the holy Ghost Greg. Nazian saith that the holy Ghost was giuen to the Apostles three sundry times Greg Naz. orat in Pent. and withall in three sundry measures 1. Before Christs passion 2. After his resurrection and lastly after his ascension 84 1. Before the passion when our Sauiour gaue them power to cure diseases and to cast out Deuils which they performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazian Ibid. not without assistance of the holy Spirit Or else he was giuen them as some thinke in their Baptisme which appeares by that of our Sauiour who said to his Apostles Io. 13.10 Qui lotus est etc. He that is washed needes not saue to wash his feete but is cleane euery whit for so S. Austine vnderstands that text Aug. Epist 108. ad Seleuc. viz. of the holy Ghost cleansing the Apostles by Baptisme 85. 2. After his resurrection when he breathed on them Ioh. 20.22 and saide vnto them Receiue the holy Ghost at which time hee sanctified them but did not perfit them Thirdly After his ascension in the Pentecost when that promise of Christ was fulfilled which hee made Act. 1. ye shall receiue virtutem superuenient is spiritus sancti the power of the holy Ghost which shall come on
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
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