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
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
God the effect wherof say they it shadowes out so that as by water and the spirit some vnderstand Baptisme onely these men vnderstand not baptisme but the Spirit of God onely which cleanseth the filth of sin T. C. l. 1. p. 143 and cooleth the boyling heate of an vnquiet conscience as water washeth the thing that is foule and quencheth the heate of the fire So Cartwr that he may discredit the vse and necessitie of priuate Baptisme But we hold it for an infallible rule in exposition of Scripture Hooker Eccles pos l. 5. §. 59 that where a litterall construction will stand the farthest from the letter is commonly the worst And those Fathers had for their defence the phrase of Scripture which vnder the name of water onely without adding the Spirit sometimes signifies the Sacrament of Baptisme Ioh. 3.5 as wheÌ„ we are said to be borne anew and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen of water for S. Paul teaches vs Eph 5.26 that God by water doth purifie cleanse his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purging with water by the word viz. In the name of the Father the Son and the H. Ghost But they had most especially these words of Saint Peter for their warrant Repent and be baptised c. for the remission of sins and yee shall receiue the gift of the holy Ghost Act. 2.38 Where by the word Baptised is signified the SacrameÌ„t of baptism by Remission of sinnes iustifying grace and by the gift of the holy Ghost Confirmation is meant or some such gift or gifts as were giuen at the Pentecost and were receiued post baptismum per manus Impositionem Caiet in locum as Caietan notes after baptisme by Imposition of hands which place seemes to bee parallel with that Iohn 3.5 but yet that vsuall interpretation of those words of our Sauiour Nisi quis renatus fuerit c. is most Catholicke which expounds it of Baptisme onely where in is both water as a dutie required on our parts and the spirit as a gift which God bestoweth for his part on all those that are baptised This latter exposition is generally receiued and constantly embraced by the whole Church and that interpretation of Saint Cyprian which seemes to imply that Confirmation is necessary to saluation is thus mollified by the Schools 82 Confirmation say they is necessary quia sine ea non habetur finis ita conuenienter Tho. 3. q. 65. 4 c. because we cannot attaine our proposed ende which is eternall life so conueniently without it Others tels vs that it is not simpliciter necessaria simply necessary Suarez in 3. â—ho c. â— 1. coÌ„ 8 ib. in 12. Eâ—up 38. lect 1 but yet it is necessaria ad melius esse necessary for our better being in Christianitie that is valdè vtilis est ad salutem ad perseuerandum in fide Confirmation is very commodious to make vs perseuere in the true faith and very profitable to further our saluation Some other againe say that Confirmation is of necessitie in this sense to saluation 〈…〉 12. Mat. â— 7. 18. Non quod per illud conferatur aliquid sine quo non sit aditus ad vitamaeternam not that any thing is bestowed in and by Confirmation without which the entrance is barred to eternall life for that grace is already conferred in Baptisme quae facit dignos vita aeterna which makes vs worthy of the kingdome of heauen sed est necessitatis id est necessarium est vt non contemnatur quia si contemnitur non est aditus ad vitamaeternam but though Confirmation be not of necessitie in that sense yet it is so necessary that it may not bee contemned for if we contemne it contempt will cut off our passage to euerlasting blisse Some such sense as this our Church entertaineth which requireth Confirmation to be had before wee receiue the holy Eucharist according to the custome of the Primitiue times which custome being ioyned with the law of our Church makes the practise thereof necessary and the contempt very dangerous for as Saint Bernard sayth Contemptus in omne specie mandatorum paripondere grauis communiter damnabilis est De Praecep Dispen c 12. Contempt in all kinde of precepts whether they bee the precepts of God or man saith he whether they be fixed or mutable is alike waighty and commonly damnable Hee speakes of all such precepts as are not contrary to the word of God and though hee holds the contempt of these constitutions to be damnable yet he esteems the neglect to be but culpable and his reason is Ibid. c. 14. because neglect proceeds oft times from ignorance or weaknesse but the other aut odiosae pertinaciae est aut contumaciae non ferendae contempt breakes forth either from odious pertinacie or intollerable contumacie and then sayth he non peccati species sed peccantis intentiopensatur the offence it selfe is not so much to be regarded as the entent of the offendor to be respected Shortly after concluding this point he resolues thus Si volumus non possumus securi sumus si possumus et nolumus Ib. c. 15. superbi sumus If we would performe those duties which are required at our hands and cannot our desire secures vs but if we can and will not wee are proud and you know how dangerous pride is by the fall of Lucifer 83 And that the holy Ghost may bee giuen in diuers measure to diuers purposes first in Baptisme Secondly in Confirmation and thirdly at taking of Orders may appeare by the diuers manner and measure and seasons and ends wherein and whereto the Apostles receiued the holy Ghost Greg. Nazian saith that the holy Ghost was giuen to the Apostles three sundry times Greg Naz. orat in Pent. and withall in three sundry measures 1. Before Christs passion 2. After his resurrection and lastly after his ascension 84 1. Before the passion when our Sauiour gaue them power to cure diseases and to cast out Deuils which they performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazian Ibid. not without assistance of the holy Spirit Or else he was giuen them as some thinke in their Baptisme which appeares by that of our Sauiour who said to his Apostles Io. 13.10 Qui lotus est etc. He that is washed needes not saue to wash his feete but is cleane euery whit for so S. Austine vnderstands that text Aug. Epist 108. ad Seleuc. viz. of the holy Ghost cleansing the Apostles by Baptisme 85. 2. After his resurrection when he breathed on them Ioh. 20.22 and saide vnto them Receiue the holy Ghost at which time hee sanctified them but did not perfit them Thirdly After his ascension in the Pentecost when that promise of Christ was fulfilled which hee made Act. 1. ye shall receiue virtutem superuenient is spiritus sancti the power of the holy Ghost which shall come on
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
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