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
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
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
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
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
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
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
after a plenteous manner Infunditur super in and vpon vs inside and outside both soule and body are made partakers of this admirable blessing Ric de Sto Vic. ser de spirit sancto Yet lest the holy Ghost may seeme to be giuen in Confirmation infusiue onely according to the schoole distinction in some small measure Tertul. tels vs that he is giuen effusiue abundantly in Confirmation his words are these Signari populos effuso pignore sancto Tertul aduerâ— Marc. l. 1. Cat. c. 3. Mirandae virtutis opus The people being signed or confirmed the holy Ghost is powred out abundantly vpon them which is a worke of maruellous vertue And fitly doth Tertullian terme it a worke of vertue or power since Christ promiseth his Apostles that they shall receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 18. the power of the Spirit as we reade and and Leo professeth that by Episcopall Imposition of hands virtus spiritus confertur Leo Epist 37. c. 2. the vertue and power of the Spirit is bestowed Saint Austine therefore saith that the Apostles had the holy Ghost before Confirmation Aug tract 74. in Euan. Ioh. but they had him minus in a lesse manner where as in Confirmation he that is his gifts was giuen them amplius in a larger measure because Confirmation added to the former grace by strengthning and perfiting it 112 This doctrine the very letter of the text affords vs for if it please you to conferre the places where Christ giues and where he promiseth the holy Ghost you will acknowledge I am perswaded a great difference in the manner and measure of bestowing the holy spirit Behold Iohn 20. Christ sayd to his Apostles Accipite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 20.22 there he giues them the holy ghost and yet after this he makes promise Act. 1. that they shall receiue the holy ghost Act 1.8 There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiue here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall receiue there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiue the holy Spirit here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes promise that they shall receiue not only the Spirit which they had receiued before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutem spitus superuenientis the power of the Spirit not onely coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon you the Apostles but superuenientis coming vpon as it were to bee an addition to those gifts and graces which they had before which is excelleÌ„tly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First the power of the Spirit is giuen theÌ„ who had the Spirit before and secondly the spirit doth superuenire come vpon and make an addition to his former gifts and thereby giues an encrease of grace and a greater power then they had before for as it is obserued the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes violentiae significationem inclusam habet hath violence or power included in it Scapula and the word is seldom vsed in the New Testament but where it denotate a greater power a more especiall gift then was giuen before or rather an additon to a former gift As namely when that great promise is made to the blessed Virgin it is sayd Luc. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost shall come down vpon thee and yet without doubt shee had the holy ghost before for by the Angels report she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ful of grace before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1.28 the Lord was with her but now the holy Ghost was to come downe vpon her and vpon the former gifts in a greater measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superueniet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super te Luc. 1.35 Act. 1. 8. two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two super's in both places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power comes along with both in both to shew that the holy Ghost was to come downe in greater power and for a more powerfull effect then hee came before not onely to come downe super eos vpon them but superuenire to come vpon his former graces with a new supply 113 And therefore Luc. 11. wee finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed where it is manifest that a greater power came vpon the former with a kinde of violence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc 11.22 though a strong man holds possession yet when a stronger then he comes vpon him hee will conquer him and take his possession from him Thus the case stands between opposites but where the same spirit bestowes his gifts and does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superuenire come vpon the former and so come vpon them vt accipiant virtutem spiritus that they who had the spirit should now haue the power of the Spirit hee doth not only settle and confirme his former gifts in them but he bestowes vpon them more powerfull gifts then they had before Which may not be vnderstood as though this power and powerfull gifts of the spirit consisted onely in speaking of tongues working of miracles c. as some would haue it but the spirit was giuen them chiefly to bee Paracletus their Comforter to confirme them in the true faith so to strengthen them that they might stoutly resist temptations vndantedly passe thorough persecutions and constantly beare witnesse of Christ and his blessed actions as may be seene 〈…〉 26. 〈◊〉 â—b 1.2.3 Io. 14 16. Iohn 15. and for this ende and purpose is he promised to continue with vs to the end of the world Iohn 14 Saint Cyril therefore speaking of these two seuerall giuings of the holy Ghost affordes vs this good obseruation Cyril Hieros Caâ—â—hes 17. Nunc accipite ex parte tunc accipietis perfecte Christ fayth Iohn the twentieth Receiue now the holy Ghost in part but Acts 1 he promiseth that they shall receiue him perfectly and hence it may be from this perfect manner of receiuing the holy Ghost is Confirmation called perfection and they that haue receiued Confirmation are styled perfit Christians 114 Will you know then the benefits which we daily receiue by Confirmation by this effusion of the holy Ghost and his vertue 1. Animae spiritu illuminatur Tertul. de Resur carnis c. 8. saith Tertullian The soule is enlightned by the holy Spirit 2. as before you heard Sancto spiritu vestitur the soule is cloathed with the holy Spirit Tertul. de Praescript c. 36. which is the same with induebantur Luk. 24.49 when the Apostles were confirmed at the Pentecost 3. The soule receiues augmentum ad gratiam encrease to grace Melchiad Can. 2. de Consecr Dist 5. Emissen Homil. in Pentecost 4. Confirmatur ad pugnam so Melchiad Ib. Emiss Ib. it is confirmed for battell that is as the Bohem. Confes Bohem. Confess p. 94. expresseth it ad militiam fidei for the battell or warfare of faith Not to liue at variance amongst our brethren