you which is vnderstood not onely of the gift of miracles and tongues Leo epist 37 c. 2. Leoni Epis Rauen. but of other gifts and vertues especially which are giuen in Confirmation for Leo saith Per Episcopalem manuum impositionem virtus spiritus confertur the vertue or power of the spirit is conferred by Episcopall imposition of hands that is in Confirmation 86 The first of these times saith Nazian Greg. Naz. Orat in Pentec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in the Apostles at the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expressely more manifestly but in the third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly for now he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present in in them by his efficacy and power as he was before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially which hee himselfe excellently expesseth in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if a man should say that the holy Ghost was conuersant with the Apostles as a familiar acquaintance and that he ioyned with them in gouerning the state of the Church 87 And as Nazianzen so Saint Austine also acknowledgeth a threefold manner and measure in imparting the holy Ghost to the Apostles one manner was inuisibly at their Baptisme as he is now giuen to vs but the other two were visibly and manifestly Manifestam enim impertionem spiritus sancti saith Saint Austine non semel sed bis numero Dominus egit Aug. tract 14. in Euan. Iohan. the Lord wrought the manifest bestowing of the holy Ghost not once onely but twice at two seuerall times once when hee breathed vpon them after his resurrection which as some say was onely visibili modo after a visible manner but the other at the Pentecost was visibiliter in a visible forme for the holy Ghost was seene to descend vpon them visibly in clouen tongues 88 And to these sundry manners were ioyned sundry measures of imparting the holy Ghost and therefore a maÌ„ may say very truly distinguishing the times and measures that the Apostles had the holy Ghost when they were baptised and yet they had not the holy Ghost before our Sauiour breathed on them after his resurrection quia quantum habendus fuerat saith Saint Austine nondum habebant because they had him not as yet in that measure as they were to haue him Habebant itaque minus dandus erateis amplius they had him indeed in a lesse manner Aug. Ibid. but he was to be giuen them in a larger measure habebant occulte accepturi erant manifeste they had him hiddenly but they were to receiue him minifestly for that was one gift of the holy Ghost to make it manifest vnto theÌ„ that they had the H. Ghost and thefore the H. Ghost was promised not onely to them that had him not but to those also Ibid. that had him already and that non incassum not in vaine non habenti quidem vt habeatur habenti autem vt amplius habeatur to him that hath not the holy Ghost that he may haue him and to him that hath that hee may haue the holy spirit in a greater measure thus in baptisme the holy Ghost is giuen to him that hath him not that so he may haue him but in Confirmation he is giuen to him that hath him already that he may haue him more 89 For except there were diuers measures of receiuing the holy Ghost the Prophet Elizeus would not haue sayde spiritus qui in te est duplex sit in me 2. Reg. 2.9 let the spirit which is in thee be double in me Ioh. 3.34 When Saint Iohn Baptist sayd God giues not the Spirit by measure hee spoke it of the Sonne of God to whom the spirit was not giuen in any measure coloss 2.9 because in him all the fulnesse of the Deitie inhabited But to all other the holy Ghost is giuen in a certaine measure and after he is once giuen is added againe and doth superuenire come again vpon them in confirmation as he did superuenire come again vpon the Apostles when Christ breathed vpon them and againe at the Pentecost Thus is he giuen againe and againe Aug. tract 74 in Euang. Iohâ— and added vnto vs donec vnicuique pro modo suae perfectionis propria meÌ„sura compleatur vntill euery mans proper measure bee filled according to the manner of his perfection and therefore when we say that confirmation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it giues vs perfection we meane not absolute perfection but such a perfection as wee are capable of Ro. 12 3 which is after one measure in one and in a diuers measure in another Wherefore the Apostle exhorteth vs not to thinke more highly of our selues then wee ought but to thinke soberly according as God hath dealt to euery man the measure of faith or of the H Spirit not that the H. Ghost is parted amongst vs neque enim ipse diuiditur Spiritus sed dona per Spiritum for the Spirit cannot be diuided but the gifts are diuided or diuersly bestowed by the spirit and therefore the same Apostle sayth that there are diuisiones donationum diuersitie of gifts 1. Cor. 12.3 but one spirit onely This is the doctrine of Saint Austine 90 From this diuersitie of the gifts and operations of the holy Ghost in the same persons at the participating of seuerall mysteries the schoole seems to haue borrowed that acute distinction of three sundry measures of those gifts of the holy ghost which are bestowed in the Church of Christ for say they there is Spiritus sancti Infusio Rich de S. Vr dâ—â—â— Serm. de Spirit S. Diffusio Effusio Infusion Diffusion and Effusion of the holy Spirit 1. Infusion is when lesse liquor is put into a vessell then it will containe thus the holy Ghost was infused into the Apostles in Baptisme as namely to the making of them cleane both from originall and all former actuall sinnes 2. Diffusion is when liquor is powred in so long till no part of the vessell bee left emptie thus the holy Ghost was diffused into the Apostles after Christs resurrection Ioh. 20.23 when hee breathed vpon them and filled them as full if I may so say of the Spirit of God as they were in the beginning of the Spirite of life when besides the remission of their owne sinnes receiued in Baptisme they could remit and retaine other mens sinnes ministerialiter as the Ministers and officers of God ordained for that purpose Quorum remiseritis peccata sayth Christ Whosoeuer sinnes ye remit Ioh. 20.23 they are remitted vnto them and whosoeuer sinnes ye retaine they are retayned 3. Effusion is when the vessell is so replenished that it runnes ouer againe and may serue to be imparted to others In this manner the Holy Ghost was effused Act. 2. or powred out vpon the Apostles at the Pentecost Tit. 3.6
bee wrought vpon more likely to receiue the Gospell from the preaching of the Iewes at the first revealing it to the world I say more likely in consideration of the principles of their Religion Ioh. 8.48 Ioh. 4.9 though perhaps not in regard of their extreme dislike and disvnion in affection the one from the other 10. For the prouince of Samaria was sometimes inhabited by the tribe of Ephraim and the halfe tribe of Manasses men sprung from the same line and trayned vp in the same religion but they were rooted out by the Assyrians who after the captiuitie of Assyria sent others to plant a Colonie in that country 2. Reg. 17.25 These indeed were Idolaters and feared not the god of Israell and yet God so wrought for them that they were instructed in the true religion Looke into the second of Kings 17. And you shall see how the Lord sent Lyons amongst them who slew that Idolatrous nation wherupon complaint being made to the King of Assyria hee sent them a Priest of the Iewes who instructed them in the wayes of the Lord and taught them how they ought to fâ—â—re the true God of Israell 11. From that Prâ—â—st they receiued the Pentateuâ— the fiue bookes of Mosâ—â— and onely them but withaâ— they retained their Idols and worshipped their false Gods Moreouer they were strangely corrupted as Epiphanius and S. Ierome note and deepely infected with diuers and dangerous errors by a runne-agate Iew Epiphaer 9. Hieron cont Lucifer and by this meanes they were accounted of amongst the Iewes as heretickes and schismatickes are esteemd of amoÌ„gst Christians so that the very name of a Samaritan grew odious and ignominious amongst the Iewes Ioh. 8 4â— in so much that when they thought most to disgrace Christ they reuiled him by the name of a Samaritan and such was the intestine hatred betweene those two nations that there might be no commerce Ioh 4.9 no acquaintance no entercourse at al betwixt Iew and Samaritan 12. Yet by this meanes by entertayning the fiue bookes of Moses they became farre more capable and pliable to receiue the Gospell then the Gentiles who denyed the Pentateuch and all Being therefore next in place and not altogether different in manners and religion our Sauiour tooke order that next to the Iewes the Gospell should be preached to these Samaritans who receiued it more readily and chearfully then the Iewes themselues Act. 1.8 as appears plainely by the woman of Samariaes discourse concerning the expected Messias Ioh. 4.25 and the entertainement she gaue to Christ as also by that Samaritan leper Luc. 17.18 who often that were cleansed was the onely man that glorified God and returned to giue thankes to his and our Sauiour 13. Now when the Apostles after the descending of the holy Ghost vpon them had stayed so long in Ierusalem and had preached the Gospel so long vnto the Iewes as our Sauiour had appointed them presently after the Martyrdome of that Proto-martyr St. Stephen whose death God turned to a blessed purpose euen to the dispersion of the Apostles and Disciples into all other Nations they first sent Philip one of the seauen Deacons as S. Cyprian notes to preach to the Samaritans Act. 8.1 Cypr. Epist 73 ad Iubaian and to baptise them before the Apostles thought it lawfull to preach to the Gentiles Act. 11.1 as may be seene Act. 11. And no sooner had Philip performed his office but S. Peter and S. Iohn followed after to confirme them 14. Thus we finde Confirmation to bee of a more ancient standing then preaching to the Gentiles and to haue set footing in the Church of Christ if not with yet presently after the Sacrament of Baptisme 15 In the second chapter of this Book we reade the first practise of Christian Baptisme after Christs ascension Tertul. de Pudiâ—itia c. 11. for as Tertul. saies Petrus primus in Christi baptismo reserauit aditum coelestis regni S. Peter was the first of the Apostles that by Baptisme made entrance and opened as it were the passage to the kingdom of heauen for there in that chapter presently after that notable Sermon of his diuers were baptized by him put in hope of receiuing the holy Ghost his gifts as the Apostles had receiued them on the day of Pentecost Be you baptised saith S. Peter in the name of Iesus Christ for the remission of sinnes and yee shall receiue the Holy Ghost Act. 2.38 16 These last words are not to bee vnderstood of the gifts of the Holy Ghost which are bestowed in Baptisme though they follow after remission of sinnes the propper effect of Baptisme as Caluin teacheth Who in that place vpon these words Et accipietis donum Spiritus sancti and you shall receiue the gift of the Holy Ghost tells vs Caluin in Act. Apost 2.38 that because the auditors of Saint Peter were touched with admiration when they saw the Apostles speake sodainely with other tongues Petrus eiusdem doni ipsos fore compotes dicit si ad Christum transierint Saint Peter sayth that they also shall become partakers of the same gifts of the Spirit if they will turne to Christ and become Christians The chiefe gifts indeede sayth Caluin were remission of sinnes and newnesse of life which belong to Baptisme there mentioned but that promise Et accipietis donum Spiritus sancti you shall receiue the Holy Ghost erat velut accessio vt Christus alìquo dono visibili suam in illis virtuteÌ„ exercret it was as it were an addition to the grace in Baptisme that so Christ might manifest his power in them by some visible signe 17 So then as Caluin concludeth this place is not to bee vnderstood of the grace of sanctification which is generally giuen to all the faithfull in Baptisme but of another gift of the Holy Ghost whereof a specimen or token was then giuen in the diuersitie of tongues Ideo hoc proprie ad nos spectat therefore doth this promise properly belong to vs saith Caluin For though the Holy Ghost is not bestowed vpon vs that we may speake with tongs that we may prophesie that we may cure the sicke and worke miracles Ibid. yet is hee giuen vs for a better end that with the heart wee may beleeue to iustification that our tongues may make a good confession that we may passe from death to life that we may stand invincible against the world and the diuell Thus farre Caluin vpon those words wherein Saint Peter makes promise of a farther gift of the Holy Ghost to all those that would bee baptised as a meanes to draw them to be baptised and here we see the actuall performance of that promise for the baptised Samaritans receiued sayth my text the Holy Ghost and that by the ministery of S. Peter and Saint Iohn who were sent from Ierusalem to Samaria which was neare about thirty miles that they might pray for
saith hee to a man that is signed with Christs colours that is baptised before Ibid. benedictio illa that blessing of Confirmation munitio est is a guard or defence and serues insteed of armor against the enemy Hast thou pressed hast thou signed sayth he a souldier for Gods battels Giue him also those necessaries which are requisite for such a seruice Is it enough thinke you for a father to leaue his infant childe a goodly portion if he labor not also to prouide him a faithfull guardian Ibid. Paracletus regeneratis in Christo consolator tutor est the holy Ghost sayth Emis is both a Comforter and a guardian to all those who are regenerate in Christ Iesus and these offices he exerciseth in and by Confirmation 64 The holy Ghost therefore beares his part both in Baptisme and in Confirmation but with diuers effects Spiritus enim sanctus qui super aquas Baptismi salutifero descendit illapsu Emis Ibid. for the holy Ghost who descends vpon the waters of Baptisme with a sauing grace giues fulnesse of innocencie at the Font but in Confirmation hee giues strength and increase of grace In Baptisme he regenerates vs to life after Baptisme hee Confirmes hee armes vs for the battell In baptisme he doth nourish vs after Baptisme in Confirmation hee doth strengthen vs. And so the blessings of Baptisme are sufficient for all those who are ready to depart this mortall life but for them that liue longer the assistance of Confirmation is very necessary Baptisme of it selfe without Confirmation saueth them who are instantly to be receiued into the peace of heauē but confirmation doth furnish arme all those who are reserued for the bitter agonies and dangerous battels which are sought in this vale of miserie Ibid. this world of temptation But he which after Baptisme dyes immaculate in the innocency acquired in Baptisme hath his confirmation in death confirmatur morte quia iam non potest peccare post mortem he is confirmed in death because after death he can sinne no more Thus farre Emissenus 65 This was the opinion of those primitiue times and this gaue occasion to Cornelius Bishop of Rome to say of that heretick Nouatus who was neuer confirmed Cum illa potitus non sit c. since he enioyed not Confirmation that is would not be confirmed by what meanes thinke you did hee receiue the holy Ghost as he is giuen in confirmation 66 For although the effects of the holy Ghost be very admirable and diuine in Baptisme yet in especiall manner the H. Ghost is appropriated to Confirmation For in Baptisme our regeneration is especially attributed to Christ by whose blood wee are washed and cleansed from our sinnes but in Confirmation the especiall effects thereof are ascribed to the holy Ghost Not but that the whole Trinitie workes both in the one and in the other but that we might the better distinguish and discerne the diuersitie of graces and acknowledge the distinction of persons therefore Confirmation is expressed by Imposition of hands and giuing the holy Ghost and Baptisme by washing through the blood of Christ in in the name of the Father the Sonne and the holy Ghost 67. For as Gregory Nazianzen notes excellently when the Sonne of God the second person had bin conuersant amongst vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally fit it was also that the holy Ghost the third person should appeare vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape Greg. Naz. Orat. in Peut and when the Sonne of God departed from vs then it behoued the holy Ghost to descend vnto vs that so the H. Ghost and his blessed operations might be knowne to the world no lesse then our Sauior was his maruelous and worthy effects both distinguished the one from the other which caused the Fathers to make difference of the effects in the meanes working of our saluation ascribing especially the effects of Baptisme to Christ the effects of confirmatiō to the H. ghost esteeming both conuenient and requisit for euery Christiā before he be admitted to the holy communion 68 Euthymius therfore treating vpon those words of our Sauiour Si non abiero Paracletus non veniet ad vos Euthym. in Ioh. 16. c. Vnlesse I go from you the Comforter will not come vnto you but if I depart from you Ioh. 16.17 I will send him to you tels vs that it was decreed by God from al eternity that euery one of the 3 persons in the Trinitie should do somthing for the procuring mans saluation and performe as it were a seuerall office euery one of them The Father sent the sonne and drew diuers to the sonne the Sonne taught redeemed and set man at liberty the holy Ghost dayly perfits confirmes sanctifies man Suas cuique vices fuisse Euthym. Ibid. suum cuique tempus suam quemque egisse personam In this great businesse of our saluation euery person had his turne euery one his time and euery one acted as it were his own person For although the whole Trinitie sayth Schlusselburge doth ioyntly worke the redemption of man as holy Scripture teaches tamen cuiusque personae proprietas obseruatur Schlussel de Stancar p. 52. yet in this generall worke the particular proprietie of euery person is obserued and the Sonne onely is ordained our Mediator and Redeemer thus in like manner though the grace of Confirmation is wrought in vs by the whole Trinitie yet we see the holy Ghost is termed in Scripture our Comforter and Confirmer To the one both Scriptures and Fathers attribute the vertue of Baptisme to the other the validitie of Confirmation and hence it may bee it is that Saint Luke sayth Act. 8.16 that the holy Ghost was come down on none of the Samaritans but they were baptised onely in the name of the Lord Iesus Christ Whereby he distinguisheth the proper effects both of the Sonne and of the holy Ghost attributing the effects of Baptisme to the Sonne and the grace of Confirmation to the holy Ghost and yet we know by Scripture that the holy Ghost was and is giuen both in the one and in the other and the Samaritans baptisme in the name of the Lord Iesus was not voyde of the holy Ghost 69 This diuersitie of receiuing the holy Ghost in Baptisme and in Confirmation Tertullian obserues and distinguisheth in this manner In Baptisme sayth he Recipit quis illum Dei spiritum c. man receiues that Spirit of God Tertul. de Bapt. c. 5. which in the creation he receiued from the breath of God but lost afterward by his fall Non quod in aquis sayth Tertullian Spiritum sanctum consequamur sed in aqua emundati Ibid. c 6. sub Angelo spiritui sancto praeparamur not that we receiue the holy Ghost in the waters of Baptisme but being cleansed by water we are prepared by the Angell to receiue the holy Ghost
He hath reference to the Angell in the poole of Bethesda Ibid c. 5. which was a type of our Christian Baptisme as he notes before 70 After this speaking of confirmation hee sayth Dehinc manus imponitur per benedictionem aduocans Ibid. c. 8. et inuitans spiritum sanctum after Baptisme followes Imposition of hands that is Confirmation by benediction and blessing vs calling and inuiting the holy Ghost to come downe vpon vs and then expressing the manner by a pretty simile of some winde and water instruments but to mee as yet somewhat obscure he concludes the poynt with this question Ibid. Non licebit Deo in suo organo per manus sanctas sublimitatem modulari spiritalem Is it not lawfull for God to modulate or tune in man who is his owne organ or instrument an high and spirituall note by Imposition of holy hands He meanes the gifts of the holy Ghost which are giuen in a sublime and high measure in Confirmation 71 We must not conceiue either by those words of Cornelius concerning Nouatus Euseb hist Eccles l. 6. c. 42. Cum obsignatione ab Episcopo non sit potitus etc. since the Bishop neuer confirmed him how could he receiue the holy Ghost or by these of Tertullian Tertuâ— de Baptist c 6. Non in aquis spiritum sanctuÌ„ consequimur wee receiue not the holy Ghost in Baptisme that the preseÌ„ce power or effects of the H. Ghost are secluded from Baptisme God forbid wee should thinke so but we must consider that in these and the like words of those reuerend Fathers there is onely a diuersity noted of the operations of the holy Spirit which as they thought were more obseruable in confirmation confirmation adding a farther degree of grace to the grace receiued in Baptisme This is plain by certaine passages of Tertul. for hee cals the waters of Baptisme pristinam sedem spiritus sancti the ancient seat of the he holy Ghost as may be seene in the same book Ibid. c. 8. where he saith Tunc then that is in confirmation after baptisme ille sanctissimus spiritus super emundata et benedicta corpora libens à patre descendit the most H. spirit descends willingly from the Father vpon those cleansed blessed bodies by baptisme et super baptismi aquas tanquaÌ„ pristinaÌ„ sedeÌ„ recognoscens conquiescit settles himself vpon the waters of baptisme that is vpon theÌ„ that are baptised acknowledging as it were his ancient former place This though perchance Tertul. had a farther reference may bee vnderstood as well of these waters of baptisme wherby all Christians are cleansed as of the waters of Iordan wherin Christ was baptised for that indeede is priftina sedes the first ancient seat of the H. Ghost which is still continued in the Church of Christ by the waters of Baptisme 72 Now Caiet is of opinion that the H. Ghost desceÌ„ded twise vpon our Sauiour Caict. in Euan Ioh. c. 1. once in Baptisme once after Baptisme Barradius saith it had bin a very probable opinion Barrad so he had brought authoritie for it out of Scriptures or Fathers First saith Caiet the holy Ghost descended vpon Christ in or at the time of baptisme Io. 1. for the coÌ„ming downe of the H. Ghost and resting vpon him was the token which was giuen S Iohn Ioh. 1 32. wherby hee should know Christ sensibiliter et determinatè sensibly in particular whom before he knew onely intelligibiliter et in generali in his vnderstanding by some generall notions Caiet Lyra in locum that such a one there was amongst the people he knew before but which particular man was he till now he knew not yet it is playne Mat. 3. that the Baptist knew Christ when he layd his hands vpon him to baptise him for Saint Iohn put him backe saying I haue neede to be baptised of thee Mat. 3.14 and comest thou to me By which words it appeares euidently that S. Iohn knew Christ at the instant of baptising him and Pererius professeth Perer. in c. 1. Euan Ioh. Disput 48 that the Baptist knew not Christ otherwise then by the holy Ghost lighting and remaining vpon him The holy Ghost therefore descended visibly vpon Christ before Saint Iohn knew him to be the Christ and that descending was in or at the time of his Baptisme 73 2. After baptisme the H. Ghost descended vpon Iesus as is to be seene in three former Euangelists for there it is sayd that the holy Ghost came downe vpon Iesus when he was come out of the water Mat. 3.16 Mar. 1.10 Luc. 3.22 after hee had beene baptised And this latter comming down of the holy Ghost seemes to be instead of confirmation which is not any new imaginatioÌ„ but is grounded vpon Optatus opinion who was in S. Aust iudgment Venerabilis memoriae et Catholicae coÌ„munionis Episcopus Aug. cont Ep. Parmen l. 1. c. 3 a Bishop of reuerend memorie of the Catholick coÌ„munion or religion And this Catholicke Bishop Optatus sayth Optat Milcu cont Parm. l. 4 Apertum est coelum Dâ—â— patre vngente spiritale olcum descendit in imagine columbae et insedit capiti eius et perfudit eum The heauens opened God the Farher annoynting him Ioh. 1. the spirituall oyle descended in the shape of a Doue sate vpon his head ouer sprinckled him or if I may so say ouershadowed him And then he addes Cui ne impositio manus desuisse videretur Ibid. vox audita est Dei de nube dicentis Hic est filius meus de quo bene sensi lest Imposition of hands should seeme to be wanting to Christ the voyce of God was heard from the cloude saying This is my beloued Sonne in whom I am well pleased Mat. 3.17 Which voyce was heard according to Caietan at the second apparition of the holy Ghost Which double apparition it may bee is the same with that of Saint Iohn Ioh. 1. descending and remaining Whereby it may seeme that Iesus himselfe was both the Author and partaker of those three great and blessed mysteries Baptisme Confirmation and the holy Eucharist 74 So then you see according to Optatus opinion Confirmation is not only more ancient then preaching to the Gentiles as heretofore hath beene manifested but it hath the beginning not long after Baptisme before Christs preaching to the Iewes for hee was baptised before he preached Mat. 4 17. that 's plaine 75 But to returne it is euident also by another place of Tertullian that he held that the holy Ghost was giuen in Baptisme for disputing against Marcion hee sayth first that Baptisme is the Sacrament of Faith Secondly The remission of sinne Thirdly Tertul. cont Marcionem l. 1. c. 38. the absolution from death Fourthly the regeneration of man and lastly Consecutio spiritus sancti the obtaining of the holy Ghost Hereby
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