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
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 quà m 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
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