it appeares that Tertullian verily beleeued that the holy Ghost was first gotten in or giuen by Baptisme whose operation though it were auayleable in Baptisme yet in Confirmation it was held more effectuall for some other ends Tert. de Baptis cap. 8. sublimitatem modulando spiritalem by stretching forth his gifts to higher straines 76 And this high conceit of the fruites and effects of Confirmation so preuayled in those times that Saint Cyprian as it seemes ranked Baptisme and Confirmation in the same order Cip. Epist 76 ad Steph. calling them both Sacraments or mysteries in a large sense held them both necessary for a Christian if both might be had conueniently for hauing occasion to speake of such as returned from heresie to the Catholicke Church and maintaining that they ought to be rebaptised which at that time was the African error when some other thought it sufficient to haue them confirmed by Imposition of hands without rebaptising them he would not yeeld vnto it but sayd Tunc demum plene sanctificari esse filii Dei possunt si Sacramento vtroque nascantur then may these hereticks be fully sanctified and become the sons of God if they bee borne again of both the Sacraments namely of Baptisme and confirmation for he held the Baptisme of hereticks to bee no Sacrament 77 The same sentence was deliuered by Nemesianus one of the Bishops who were present at the Councell of Carthage where this question was ventilated of rebaptizing hereticks Apud Cyp. de haeret baptisandis Manifestumest saith he vtroque sacramento debere eos renasci in Ecclesia Catholicae It is manifest that all they who returne from heresie must be borne anew of both the Sacraments meaning Baptisme Confirmation in the Catholick church For Hooker Eccl. pol. l. 5. §. 50. in the writings of the ancient Fathers as Master Hooker well obserues all the articles which are peculiar to Christian faith all duties of religion containing that which sense or naturall reason cannot of it selfe discerne are most commonly named Sacraments and so I vnderstand Sacraments through all this sermon For though the Fathers Buâ—â— in Eph. 4 tract Quid sit Ecclesia and some late writers call Confirmation a Sacrament yet it is not a Sacrament rightly so called as Baptisme and the Lords Supper are because there is wanting verbum et elementuÌ„ ex institutione domini the word and element set downe by the institution of Christ which the other two haue and therefore wee terme those mysteries but not properly Sacraments which haue a Ceremonie but not an element neither verba formalia expresse formall words appointed by our Sauiour both which are necessarily required as Thomas teacheth to a Sacrament rightly and properly so called First there must be Verba determinata sayth hee positiue words determined by Christ Tho. 3 c. 66. 7. c. which are as it were the forme of the Sacrament Secondly there must be res the matter as it is called of the Sacrament and that must be determinata Ibid 5. c. such onely as hath beene instituted enioyned by Christ himselfe We esteeme not therefore any other element though named by the Fathers and vsed in the primitiue and Apostolick times fit to be called a Sacrament Ib q 72. 1. 1. when it is consecrated by words of our Sauiour for that also must be res determinata a determinate matter or element selected by Christ for that holy ende in whose power onely it is to constitute a Sacrament and to appoint both matter and forme that is both word and element without both which Sacramentum proprie dictum a Sacrament properly so called cannot stand 78 This consideration moued some of the more ancient schoolemen as Cassander obserues to number onely two Sacraments which they call Sacramenta propriè dicta namely Baptisme and the Lords supper Cassan consul art 13. because they two onely haue verbum elementum ex diuina institutione determinata both word and element ordeyned by Christ who is both God and man The first that euer reckoned sayth he vpon seuen Sacraments was Peter Lombard Ibid. and since that time the Schoolemen are become iurati in verba magistri so wedded and as it were sworne to that fond opinion of the Master of the Sentences that they forget their grounds and contradict their own principles as might be shewed at large But I feare I haue already digressed to much Nunc itaque recurrat stylus ad suam materiam Bern. de consid ad Eugen. l 2. c. 1. as sometimes Saint Bernard sayd in eo quo proposueramus suo tramite gradiatur oratio let vs now therefore returne to the matter wee had in hand and see as order requires what reason Saint Cyprian giues for his opinion concerning the necessitie which hee seemes to imply of Confirmation 79 The reason he giues is that saying of our Sauiour Iohn 3.5 Nisi quis renatus fuerit c. Except a man bee borne againe of water and of the Spirit he cannot enter into the kingdome of God which he interprets thus Except a man be borne againe of water in Baptisme and by the Spirit or the holy Ghost in Confirmation he canot enter into the kingdome of God This sence seemes to haue beene receiued in those times and continued long after in the Church of Christ for you may reade the same interpretation in a sermon of Euseb Eâ—â—s â—â—n in do 〈◊〉 Post Meâ—â—s Emis who liued about 200. yeares after S. Cyprian 80 And S. Aust prouing against the Nouatians that S. Peter was baptized seemes to fauour the same interpretation for he saith that S. Peter and the rest of the Apostles were baptized before the time that S. Peter denied his Mr. but nondum confirmati Aâ— Epist 1â—◠〈…〉 c. they were not as yet confirmed by the holy Ghost who appeared vnto them on the day of Pentecost neither were they confirmed by that inspiration of our Sauiour when hee breathed on them saying Receiue the holy Ghost Vnde recte dici potest 〈◊〉 12. from whence saith S. Austine we may safely conclude that when S. Peter denyed his Mr Nondum fuerant Apostoli baptizati non tamen aqua sed spiritu sancto the Apostles were not then baptized baptized they were with water but they were not baptized with the holy Ghost that is Confirmed And yet S. Austine is of opinion that the Apostles were baptized with the baptisme of Christ A. â— Ib. 81 This exposition of S. Cyprian vpon those words of our Sauiour Nisi quis renatu fuerit c. though it be not now commonly receiued is far more probable much more agreeable to the Analogie of faith Cip. Epist 76 ad Steph. practise of the first Church then that late construction of some Nouelists who take water in that sentence of our Sauior by a Metaphor or borrowed speech for the spirit of
Imposition of hands For there is no reason why the holy ancient Ecclesiasticall Apostolical constitutions should vtterly be abolished for some abuses crept in By this heady preposterous course the Church would rather become deformed then reformed by this meanes we should not haue so much as a Sacrament left vs. 98 When therefore some one or other of the Reformed Churches who haue pulled downe the Aristocracie of Bishops and haue erected the Anarchie of a confused lay-presbyterie and so consequently cast off the sacred vse of Confirmation which cannot stand without a Bishop shal resolutely tell vs whom in this point and many other they esteeme no better then Papists etiamsi vetustissimam hanc esse obseruationem multorum saeculorum consensu firmatam ostendatis nihil tamen efficitis though this obseruation and practise be neuer so ancient though it be confirmed by the consent and continuance of neuer so many ages it is to little or no purpose then cauete take heed I pray you Aug. tract 6. in Euang. Iohannis excipite verba contradicentium respuenda non transglutienda et visceribus danda and entertaine these speeches of contradicting Spirits as words to be reiected not to be chewed much lesse to be disgested Do as Christ did when they offered him the bitter potion He tasted it and spit it out so do you Heare these words loath them and thus it seemes hath the Reformed Church of Bohemia done For in that Church after Baptisme gratiam Harmon Confess p. 94. quam Baptismus complectitur impositione manuum in ipsis testatam faciunt the Gouernours of the Church testifie vnto the world by Imposition of hands the grace which is giuen in Baptisme ad militiaÌ„ fidei eos confirmant marke I beseech you they confirme strengthen and arme them for the warfare of faith and so in a conuenient and holy manner by the vse of pure and significant ceremonies ad Sacramentum coenae domini adducunt they bring them to the Sacrament of the Lords Supper which is one and the same practise with the Church of England as you may see it expresly set downe by way of Canon or Constitution in the Booke of Common Prayer where wee reade that None shall bee admitted to the holy Communion Common prayer booke vntil such time as he can say the Catechisme and be confirmed This is the constitution of the Church of England I say and confirmed by Act of Parliament with the rest of the Booke and stands in full force still if it should please our Prelates to exact it If you require Antiquitie for it we shall finde this Canon as ancient as Saint Austine for hee tels vs that this was dogma Ecclesiasticum an Ecclesiasticall Canon in his time Manus impositione Aug. de Eccles dogmat 〈◊〉 Chrismate communiti Eucharistiae mysterijs admittantur Let those who are confirmed by Imposition of hands be admitted to receiue the blessed Eucharist And this Canon we haue seene approoued Concil Laod Can. 7. and confirmed by the Councell of Laodicea 99 So then neither we nor this Reformed Church of Bohemia borrow this practise of Confirmation as some falsely giue forth from the Papists or Popish decretalls no T. C. l. 1. p. 199 but as our Communion Booke truly sayes Common prayer Booke It is agreeable with the vsage of the Church in times past This was the custome of the olde the Primitiue Church Tertul aduers valent c. 4. Eâ—â—lesia authenticae regulae sic tenuit the Church of the ancient and authenticke rule held thus and thus hold we Tertullian thought this a sufficient answere to stoppe the mouth of Valentinus that grosse giddie Hereticke and the Church of Bohemia labouring to preuent all obiections giues this reason onely for her doings Harmon Confess p. 94. Huius rei in prima Ecclesia indicia atque exempla etiam extant manifesta there are manifold testimonies and examples of Confirmation yet extant in the Primitiue Church And whereas some say that the practise of the Primitiue Church is nothing to vs vnlesse we proue it out of Scripture the same Church of Bohemia auerres Ibid. that Prima Ecclesia est posterorum vera optima magistra et praecundo ducit nos the Primitiue Church is the true and most excellent Mistresse of all later Churches and leades vs the way and wee may fafely follow her for she followed the Apostles steppes and borrowed this practise from my Text as before I noted out of Saint Cyprian Saint Ierome and Saint Austine 100. If their authoritie be denyed and some new-fangled interpretations bee lately fancied framed and receiued by a few vaine-glorious nouelists to make voide the honour and priuiledge proper to the Bishops the Fathers and Gouernors of the Church whom they would shoulder out with them almost all good order the question must no longer be Whether Confirmation bee found in Scripture but Whether the ancient Fathers of the Primitiue Church were more likely to interpret the Scriptures truly or some late Nouelists who to maintaine some odde fancies of their owne braine haue forged new and strange glosses contrarie to Antiquitie the vnderstanding of Fathers and other Reformed Churches for those Churches that follow Luthers reformation vse Confirmation with so many of these circumstances as that Discipline can admit 101 Certainely our Church hath taken the safer course for we professe manente forma Confirmationis in suo ordine so long as that forme and order of Confirmation is obserued and no other then was vsed in the Apostles times and by the Apostles themselues quantumlibet quaerant Tertul. de Praescript c. 14. tractent omnem libidinem curiositatis effundant to vse Tertul. phrase let their braines work and their teeming wits bring forth some rare inuentions such as were neuer heard of neuer dreamed of before such as may discouer their various itching curiosities yet we hope the Church of England will as hitherto it hath euer continue constant in the same course wee doubt not but it will onely imitate the practise and embrace the enterpretations of those ancients who by the confession of the whole Church of God were gratia scientiae donati endowed with an extraordinary grace and gift of knowledge to vnderstand and interpret the will of God deliuered in the Scriptures 102. For as there was in the law before Christ liber Propheticus as Saint Ambrose cals it the booke of the Law and the Prophets Ambr. de Fide ad Gratianum l. 3. c. 7. which contained the types and prophesies of Christ which booke was signatus sealed vp so firmely at that time that neither Elders nor Powers nor Angels nor Archangels durst offer to vnfold it the prerogatiue of opening and explayning it being reserued onely to Christ himselfe so was there also in the primitiue times succeeding Christ Liber Sacerdotalis that is the Scriptures and the receiued sence of Scriptures penned by the Fathers Doctors
A SERMON OF CONFIRMATION PREACHED IN OXFORD AT THE FIRST Visitation of the Right reuerend Father in God Iohn Lord Bishop of Oxford September 27. 1619. By Edward Boughen Chaplaine to the Lord Bishop of Oxford Fidem nos neque nobis recentiorem ab aliis conscriptam acceptamus neque ipsi mentis nostrae faetus aliis obtrudere audemus ne humana putentur pietatis verba sed quae à patribus edocti sumus ea nos interrogantibus annuntiamus Basil Epist 60. ad Eccles Antioch LONDON Printed by Bernard Alsop for Elizabeth Adams and are to be sold at her shop in Pauls Church-yard 1620. TO THE RIGHT REVEREND FATHER IN God Iohn Lord Bishop of Oxford my very good Lord. HAuing heretofore Right Reuerend preaehed this Sermon at your Lordships appointment and since enlarged it by your aduice with some necessarie additions I haue now also according to your directions and by publike authoritie committed it to the presse but not without your Lordships name entreating you to vndertake the patronage of it which had not beene much lesse beene preached if it had not receiued encouragement and life from you And I the more willingly publish it vnder your name because it is a doctrine of the ancient primitiue and Apostolicke Church whereof you haue beene a constant defender for many yeares I doubt not therefore but you will be now as readie and willing to auouch and maintaine this holy and authenticke doctrine as you were at first to enioyne the Text. If there be any worth in me or in this Sermon to you next vnder God I owe it hee then that owes himselfe and his little learâ—â—ng to your Lordship dedicates both himselfe and his â—â—â—ple labours to whom he owes them beseeching God to blesse your Lordship with a long and healthfull life for the good of his Church and so to blesse me with his gifts and graces that I may euer delight in those good and ancient steppes which you long haue trod In these desires I rest Your Lordships dutifull Chaplaine Edward Boughen A SERMON OF CONFIRMATION Then layed they their hands on them and they receiued the Holy Ghost Act. 8.17 YOu may peraduenture esteeme this to be no visitation text as not seruing directly either ad informandos or reformandos mores to put you in minde of your duties or to redresse what is amisse but if you shall coÌ„sider that there is an holy dutie to be performed by the Bishop in his trienniall visitation Can. 60. and enioyned him by the Canons of the Church then will this text be found apt and fit for our meeting which giues occasion to prooue that which the Canon affirmes viz. Ibid. that Confirmation is a solemne ancient and laudable custome in the Church of God continued from the Apostles times to this present day and wee hope it may in part make way to remoue that serious complaint Hooker Eccles pol. lib. 5. §. 66. which Maister Hooker made of the deepe neglect of this Christian dutie almost with all those to whom by right of their place and calling Confirmation belongs which deepe neglect hath wrought that ill effect amongst vs that William Bishop of Paris obserued in his time Quod propter cessationeÌ„ Confirmationis tepiditas grandior est in fidelibus fidei defensione since confirmation grew out of vse Getson de Exterminat schismatis our zeale waxeth cold and we are become faint in the defence of our faith 2. Wherefore that you my brethren of the ministerie may the better be encouraged to performe that your dutie of seasoning the yonger sort of your parishioners with the Principles of true religioÌ„ thatt hey may be made fit for that holy Impâ—sitions of hands by the Bishop and worthily partake the fruits thereof I receiued in charge from him who may command the handling of this poynt and text wherein I obserue these parts 3. First the Antiquitie of Confirmation it was vsed sub ipsis Apostolis in the Apostles age 2. The Ministers of confirmation Apostoli they were no lesse then Apostles S. Peter and S. Iohn 3. The Persons confirmed Super illos vpon them And who were they 1. Samaritans 2. Beleeuing Samaritans 3. Baptized Samaritans We must be first baptized and then confirmed 4. Fourthly the forme of confirmation 1. Oratio prayer They prayed for them ver 15. 2. Manuum impositio Imposition of hands They layed their hands on them as in my text and hence is it called Imposition of hands from the manner of performing it 5. Fiftly the effect Et accipiebant spiritum sanctum They the Samaritans receiued the holy Ghost which was the gift the Apostles prayed for ver 15. There they prayed that the Samaritans might receiue the Holy Ghost and here after Imposition of hands they receiue the Holy Ghost they are confirmed by the Holy Ghost and hence it is naâ—â—â—d Confirmation ab effectu from the effect and vertue that â—â— hath 6 Begin we with the Antiquitie of ConfirmatioÌ„ which we deduce from hence from the place I say and people here mentioned where it was first practised euen from the Samaritans in Samaria whâ— are here confirmed before the conuersion of the Gentiles For next of all to Ierusalem and Iurie Samaria was to be instructed in the glad tidings of the Gospell in the blessed Sacraments and religious ceremonies of the Church of Christ 7 This was that very order our Sauiour himselfe prescribed after his resurrection for the propagation of the Gospell and they were the last words those memorable words he spake before his ascension After the Holy Ghost is come vpon you Act. 1.8 you shall be witnesses vnto me sayth he both in Ierusalem and in all Iudea and in Samaria and vnto the vttermost parts of the earth so that the progresse of the Gospel was to be from Iudea to Samaria and so to the Gentiles vniuersally 8 And this diuision of the world into Iewes Samaritans and Gentiles which is there set downe shortly after that generall coÌ„mission Euntes docete omnes gentes Mat. 28.19 go and teach al nations was formerly made by our Sauiour in his limited commission when as yet they were but punies not fit for so general a licence to preach Go not saith Christ into the way of the Gentiles Mat. 10.5 and enter not into any citty of the Samaritans but go rather to the lost sheepe of the house of Israel Here that is prohibited by a retrograde order of Gentiles Samaritans and Iewes which is commanded in a direct order Act 1. Iewes Samaritans Act. 1.8 and Gentiles 9. The reason why Christ set downe this order why he appointed the Apostles to preach to the Samaritans in the second place and not to the Gentiles but reserued them for a third worke was because there was a greater affinitie betweene the Iew and the Samaritan both in religion and in place then was betweene Iew and Gentile and therefore they were more easie to
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
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
sayth Saint Chrysostome he might not do it neque enim facultatem habetat Chrys hom 18 in Act. Apost for he had no such power no such authority but Saint Peter and Saint Iohn who were Apostles they might they did confirme Chryso Ibid. Hoc enim donum saith Chrysostome solorum Apostolorum erat this gift belonged to the Apostles onely and the truth is as the same Father professes Hoc erat in Apostolis singulare this authority was singular in the Apostles the Apostles and only the Apostles could bestow this gift of the holy Ghost in confirmation Hier ad Marc-cp 54. aduersus Montanum Cypr. ad Iubianum Epi. 73. apud nos sayth S. Ierome Apostolorum locum tenem Episcopt in Churches orthodoxe such as S. Ierome liued in the Bishops hold the Apostles roome therfore S. Cyprian tels vs that the Apostles did that in their daies quod nuÌ„c geritur which was practised in his time S. Aust relating how the Apostles praied layd their hands on the Samaritans that the H. ghost might come down vpon theÌ„ ads instantly Aug. de Trin. l. 15. c 26. Quem more in suis Praepositis etiam nunc seruat Ecclesia which is the same with S. Cyp. naming also the Ministers of this blessing Praepositos the Bishops of the Church And this is no more then Cal. acknowledges in his Instit Hic mos olim fuit this was a custome long since saith Cal. Calu. Instit l. 4. c. 29. â— 3. that Christians children when they come to yeares of discretioÌ„ should be brought before the Bishop to be confirmed this he cals solenneÌ„ benedictioneÌ„ a solemn benedictioÌ„ and then he brings in that of S. Ieroâ—â— Hierom. cont Lucifer c. 4. who avowes it to be Apostolicam obseruationem and Apostolicke obseruation or institution howeuer hee seemes not very well pleased with that Father for affirming it 58 Thus you see how we haue deduced the Antiquitie of Confirmation from the Apostles themselues and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if from them sure from God for euery ordinance Apostolike we take to be the action of the holy Ghost Caluin Instit l. 1 c 9. §. 6. and by Caluins consent we are no way to be blamed so long as we imitate an example Apostolicke but they are rather to be condeÌ„ned who forsake this holy and Apostolicke Institution Zanchius therefore speaking of Imposition of hands acknwoledgeth what we all confesse that wee haue no precept for it Zanch. in 4. praecept interim saith he exempla Apostolorum veteris Ecclesiae vellem pluris aestimari notwithstanding I could wish that the example of the Apostles and of the ancient Church might haue better esteeme amongst vs immò deberent nobis esse instar legis diuinae yea saith he their examples should be to vs as a diuine precept 59 For continuance of Confirmation in the Church if I were ambitious in this kind I could passe through the Church Historie Councels and Fathers to this present day but much hath beene spoken concerning it already and I will not cleane tire out your patience I will only alledge two or three notable instances which make much for the present purpose 60 I will beginne with Cornelius who was Bishop of Rome 250. yeaâ—â—s after Christ This worthy Martyr writing to Fabian Bishop of Antioch concerning Nouatus the Puritan hereticke for Eusebius Euseb hist Eccles l. 6. c. 42 notes him to be the ring-leader of all those qui mente inflati seipsos puros esse profitentur who are the onely pure men in their owne conceits reports how he was possessed with a Deuil as all heretickes are little better and being deliuered by the exorcists of those times not long after he fell dangerously sicke and to be briefe Baptismi infusionem accepit c. he was baptized as he lay sicke in his bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Ib. if a man may say that such a fellow were capable of Baptisme but after his recouerie saith Cornelius he receiued not those blessings Quae iuxta Ecclesiae Canonem consequi oportebat which hee ought to haue receiued according to the Canons of the Church And what were they Obsignationem ab Episcopo collatam Euseb Ibid Confirmation from the Bishop that hee wanted And then he infers Quum autem illa potitus non sit How this phrase of Cornelius ought to be vnderstood see §. 65. c. §. 71 quomodo quaeso Spiritum Sanctum adeptus est Since he wanted Confirmation by what meanes did he obtaine the Holy Ghost 61 Out of which words we may gather two notable obseruations 1. That by a Canon of the Church in the more perfect times Confirmation was appointed to follow after Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius hath it to be signed and crossed by the Bishop 2. That Confirmation was held the ordinarie meanes whereby we receiue the holy Ghost ad augmentum robur to the encease strength of faith 62 But me thinkes I heare some one or other say Durum est absurdum â—st ferri non potest this an hard an absurd saying and not to be endured for it is much preiudiciall to Baptisme and seemes to derogate from the power of that Sacrament and a man may perchance now as some in former times obiect against Confirmation in behalfe as it were of Baptisme Euseb Emis hom in Pent. ad Populum Quid mihi prodest post mysterium baptismatis ministerium confirmaÌ„tis What profit haue I by Imposition of hands What vse is there of Confirmation after Baptisme and the mysteries of Baptisme Quantum video non totum de fonte suscepimus si post fontem adiectione nout generis indigemus as farre as I perceiue we haue not receiued our Christendome fully from the font if after Baptisme we neede the addition of some new grace which it seemes we doe if certaine graces and gifts of the holy Ghost be ascribed to Confirmation as proper to it 63 We confesse indeed in Saint Austins phrase non toleratur nisi intelligatur that phrase of Cornelius is not to be endured vnlesse it be rightly vnderstood let vs heare therefore Eusebius Emis who liued within the first fiue hundred yeares and see whether he hath giuen a sufficient exposition of it and an answer to this obiection Behold he tels vs that this addition of Confirmation doth no way derogate from baptisme Emis hom in Pent. or the vertue of Baptisme Sic enim exigit militaris or do this course this order is obserued amongst militarie men and the Church is militant here on earth when the Generall of an army hath entertained a fresh Souldier into his company â—â—n solum signat recepsum sed etiam armis competentibus instâ—â—uit pugnaturum He doth not onely signe him with his badge or colours but he furnishes him too with such weapons as are fitting for a man of armes So
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth S. Paul quem effudit whom God powred out abundantly vpon vs Caietan in locum tam abundè saith Caietan vt in alios deriuetur so abundantly that they could ministerially and by certaine effects giue him to others too as when they not onely receiued the holy Ghost to worke miracles to speake with tongues c. but to giue that miraculous power to others likewise by their ministery as also those admirable effects which attend Confirmation and Orders which haue euer beene giuen by the Apostles and the Bishops their successors since our Sauiours ascension 91 But to conclude this matter the holy Ghost is giuen not onely in Baptisme and after that in Confirmation c. but sometimes also before Baptisme so that it cannot seeme to be tyed to it as plainely appeares Act. 10. For when Cornelius the Centurion Act. 10.44 46. and his family were feruent with the heate of faith and beleeued in God with all their hearts the Holy Ghost fell on them and they praised God with diuers tongues and languages which was before they were baptized by S. Peter but as soone as it was euident that the gift of the Holy Ghost was powred vpon them Apostolica magisteria saith Saint Cyprian the Apostles Cypr. Epist 76 ad Steph. or the Apostolicke magistracie which are now the Bishops per omnia diuini praecepti atque Euangelij legem seruabant obserued the Euangelicall law Act. 10.48 and diuine precept in all things both in baptizing and confirming those Gentiles And thus much is spoke by the way yet much to our purpose that no offence may be taken at the saying of Cornelius who wondered how Nouatus could haue the holy Ghost Euseb hist Eccles l. 6. c. 42 seeing he was neuer confirmed by the Bishop 92 And now Illuc vnde abij redeo I returne to my proposed course viz. to shew that as the vse of Confirmation according to the Church Historie was continued by many particular chiefe Bishops so it hath beene likewise confirmed by many particular and famous Councels I will passe ouer many later and instance in one or two of the more ancient the former is Conciltum Elebertinum the Councel of Eliberis which was about the time of the first Nicene Councel There we reade in the 38. Canon Fidelis aliquis Concil Eleber Can. 38. c. qui lauacrum suum integrum habet A Christian that hath perfit Baptisme I thinke it meanes Confirmation after Baptisme posse baptizare in necessitate infirmitatis positum Catechumenum may baptize a new conuert in case of necessitie but so that after Baptisme if the partie baptized recouer Ad Episcopum eum perducat hee must bring him to the Bishop And why so vt per manus impositionem perfici possit that by Imposition of hands hee might receiue perfection as in those daies it was called not that Baptisme should receiue perfection thereby but the baptized which verie phrase the Fathers sometimes vsed as also this Councell doth in the alledged Canon and Canon 77. Si quis Diaconus regens plebem â—t Can 77 c. If a Deacon hauing cure of soules shall baptize any without a Bishop or Priest Episcopus eos per benedictionem perficere debebit the Bishop must perfit them by his blâ—ssing that is by Câ—nfiâ—mation 93 My second instance shall be in the Councell of Laodicea held either in the time of Liberius or of Damasus Bishops of Rome where we reade thus Oportet baptizatos c. Concil Laod. Can. 48. They who are baptized must receiue holy Chrisme that is Confirmation as appeareth by the circumstances of that place and become partakers of the kingdome of heauen Aug. trac 118 in so Euang. This name of Chrisme both Councâ—â—s and Fathers giue to Confirmation but we vse neither name nor element because we finde neither in the booke of God 94 From Historie and Councels wee descend to Fathers and in their writings we finde the vse and continuance of Confirmation very frequent whether we consult the Greeke or Latine Fathers We haue touched vpon diuers of them in this passage it shall suffice therefore now to vrge a place of Saint Ierome onely because many of the circumstances fit this present text and occasion 95 Saint Ierome speaking in the person of a Luciserian saith An nescis Ecclesiarum hunc esse morem Hieron ad vers Lucifer c 4. vt baptizatis postea manus imponantur Knowest thou not that it is the custome of the Church after Baptisme to vse Imposition of hands and to inuoke the H. Spirit for those that haue bin heretofore baptized Will you haue authority for it Act 8 and Act. 19. Turne ouer the Acts of the Apostles saith he there is authority sufficient and yet if there were no text of Scripture for it the consent of the whole world in this case instar praecepti obtineret were in stead of a precept and sufficient to approue it And though this were the speach of an hereticke concerning the practise of the Church in those daies yet the Orthodoxe who beares the other part in the Dialogue allowes of it with a Non quidem abnuo I deny not but this is the custome of the Church that the Bishops ride abroad to confirme to Bishop those who haue beene heretofore baptized by Priests Chemnit Exam Concil Trid. l. 2. and Deacons And Chemnitius speaking of this custome out of this place of Saint Ierome saith that it was absque dubio bona vtilis consuetudo without all doubt a good and profitable custome In like manner Cartwr T. C. p. 197. in effect confesseth that Confirmation is very ancient and that it hath beene well instituted for he saith that it now differeth and is degenerate from the first institution 96 This holy Canon or Custome of the Church hath continued inuiolable since the Primitiue times vntill our age in all Churches where the Hicrarchie of Bishops hath continued Theod. haeret fab l. 3. in Nouat onely I finde in Theodoret an obseruation worthy the remembrance The Nouatians the Puritan heretickes of those times vsed not Confirmation Concil Load Can. 7 and therefore the Fathers of the Laodicean Councell enacted in their seuenth Canon that all those Nouatians who returned to the Church Symbolum fidei docerentur et sancto Chrismate inungerentur should be taught the Creede and then Confirmed and so admitted to the holy Communion Howeuer then these Heretickes neglected Confirmation yet if they returned to the Church the Church euer made this Canon good vpon them and confirmed them 97 If Confirmation haue beene depraued if it haue receiued any superstitious Ceremonies or additions from the Church of Rome wee renounce the abuses and reforme Confirmation according to Caluins desire to the first Apostolicall practise and institution Caluin Instâ—â— l 4. c 19. § 13 Comment in Heb 6.2 that is to Prayer and