Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	catholic_a	church_n	creed_n	1,395	5	10.7130	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16492	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.	Boughen, Edward, 1587?-1660?	1620 (1620)	STC 3407; ESTC S114770	43,639	78

superstitiously abused for they fained it to be a Sacrament 35 These Articles mentioned Heb. 6. or some such like Heb. 6 2. were no doubt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that forme of doctrine that manner of Catechising In quam saith S. Paul to the Romans traditi estis whereunto you were deliuered or as we reade which was deliuered to you Rom. 6.17 It is not I confesse so proper a phrase in English or Latin to say To this forme of doctrine or Catechising you were deliuered as This forme of doctrine was deliuered to you but yet the Apostle expresseth it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quam traditi estis and Catetan obserues well that the Apostle changed the ordinary phrase ratione mysterij because of the mysterie for hereby saith he is signified Caiet in Rom. 6 quod non tam Euangelicae doctrinae forma tradita èst hominibus quàm quòd homines traditi sunt formae doctrinae Euangelicae that not so much the forme of religion was deliuered to men as that men were deliuered to the forme of religion that so by this meanes religion might be knowen to haue authority and power ouer man but not man ouer religion 36 Now that Confirmation was reckoned inter initia fidei amongst the rudiments grounds of faith in the Apostles times and so held and practised in the next succeeding ages we neede not seeke farre for proofe the practise may be gathered from my Text the doctrine whereon we may settle our faith is clearely taught in that Catechisme Heb. 6.2 Heb. 6. which it seemes was very early on foot and in vse amongst Christians There in the Apostles Catechisme it is called fundamentum impositionis manuum and he knew what he spoke the foundation of Imposition of hands as being a fundamentall point of religion Heb. 6.2 The phrase of the holy Spirit is well worth the marking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of Imposition of hands He then that takes away Confirmation shakes a foundation of religion he remoues one of the ground-stones of our saith 37 In S. Pauls iudgement then it is a fundamentall point of faith English marg notes and as the marginall notes say one of the first rudiments of our religion and it might well bee deliuered in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Romans Rom. 6.17 For Tertul. relating the faith of the Church of Rome which in his time was statu foelix Ecclesia Tertul. de 〈◊〉 c. 36 as he cals it an happie and blessed Church tels vs how she beleeued in God the Father God the Sonne c and then hee addes Aquae signat Sancto Spiritu vestit Eucharistia pascit she signes with water in Baptisme clothes with the holy Spirit in Confirmation feeds with the blessed Eucharist in the Communion and then those that are thus armed thus well prouided martyrio exhortatur shee exhorts to Martyrdome aduersus hanc institutionem neminem recipit she receiues no man into the Church without these conditions 38 Neither was this the doctrine of the Church of Rome onely but it was common to her with other Churches Tertul. Ib. Cum Aphricanis quoque Ecclesijs saith Tertullian hanc fidem contessarauit all the Churches of Affricke ioyned with her in this faith and not onely Affricke but also Achaia Macedonia and Asia 39 For we may well suppose that in the Apostles times and practise wheresoeuer Baptisme went before Confirmation followed after and where mention is made of the conuersion of the Iewes or Gentiles and their faith in Christ Iesus the sonne of God there the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of doctrine the Apostles Creede and their Catechisme we spoke of were beleeued and entertained also For the Eunuch whom S. Philip baptised sayd no more for ought we reade but this I beleeue that Christ Iesus is the sonne of God Act. 1.37 and in that profession was presently baptised Num ergo placet saith S. Austine vt hoc solum homines respondeant August de Fide Operibus c. 9. continuo baptizentur Doth this therefore content please you Thinke you this sufficient that men should make this answer onely and be presently baptised and yet confesse nothing of the Catholicke Church nothing of remission of sinnes and those seuerall articles which are named in the Apostles Creed Well if this Eunuchs briefe answer were sufficient to procure present Baptisme and licence to depart why doe not wee take the same course sayth Saint Austine and in case of necessitie cum ad baptizandum vrget temporis augustia when the straitnesse of time vrgeth vs to baptise why doe not wee take away those questions and interrogations which we hold necessary to expresse at the time of baptisme Why certainly saith Saint Austine si Scriptura tacuit Aug. Ibid. atque intelligenda admisit caetera if the Scripture passed if ouer the rest in silence and left them to be vnderstood then surely when the Scripture tells that Saint Philip baptised the Eunucu in co intelligi voluit impleta omnia in that one word it would haue you vnderstand that all things were performed which are requisite to Baptisme 40 In like manner when we reade that the beleeuers were baptised in euery countrey where the Apostles came we must thinke that confirmation followed after Aug. Ib. and the holy Eucharist c. quae licet taceantur in Scripturis gratia breuitatis tamen serie traditionis scimus implenda which though they be omitted in Scripture for breuitie sake yet we know by the continuall practise of the Church of Rome Affricke Achaia Macedonia Tertull. de praeser c. 36. and Asia as Tertullian notes that they were to be performed Hoc est enim Euangelizare Christum non tantum dicere aut docere quae sunt credenda de Christo Augale Fide operibus c. 9 sed etiam quae obseruanda ei qui accedit ad compagem corporis Christi this is to preach Christ aright not onely to confesse or teach those things which are to be beleeued concerning Christ but those also which must be obserued and performed by euery man that is to be ingrafted into the body of Christ 41 Thus you see that wheresoeuer Saint Peter S. Iohn and Saint Paul came and consequently the rest of the Apostles there the doctrine of Confirmation passed for currant And which is worth the obseruation in all the Fathers writings Confirmation takes his place next to Baptisme as being euer to succeede Baptisme This course the Apostles beganne and the Fathers followed their steps as you haue heard out of Tertullian Cyprian and Saint Austine who euer giue confirmation the next place to Baptisme 42 This were sufficient to proue the Antiquitie of this Ceremonie or Mystery if we were fully perswaded that this were the true and natiue sense of those places which haue beene cited But some who in their church-gouernment admit

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. Iu●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 ●●● 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 ● 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 lawfull● 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 signū 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 bapt●zed Ver. 6. Rursus renouari ad poenitentiam should be renewed vnto