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
consider
that
there
is
an
holy
dutie
to
be
performed
by
the
Bishop
in
his
trienniall
visitation
,
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
,
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
cessationem
Confirmationis
tepiditas
grandior
est
in
fidelibus
,
&
fidei
defensione
,
since
confirmation
grew
out
of
vse
,
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
religion
,
thatt
hey
may
be
made
fit
for
that
holy
Imp●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
na●●●d
Confirmation
,
ab
effectu
,
from
the
effect
,
and
vertue
that
●●
hath
.
6
Begin
we
with
the
Antiquitie
of
Confirmation
,
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
,
wh●
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
,
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
commission
,
Euntes
docete
omnes
gentes
,
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
,
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
,
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
,
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
.
11.
From
that
Pr●●st
they
receiued
the
Pentateu●
the
fiue
bookes
of
Mos●●
and
onely
them
;
but
witha●
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
;
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
,
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
,
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
;
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
.
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
,
Et
accipietis
donum
Spiritus
sancti
,
&
you
shall
receiue
the
Holy
Ghost
,
erat
velut
accessio
,
vt
Christus
alìquo
dono
visibili
suam
in
illis
virtutem
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
:
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
the
baptised
Samaritans
,
and
lay
their
hands
vpon
them
,
that
so
they
might
receiue
the
Holy
Ghost
.
18.
Neither
was
this
done
at
that
time
onely
,
and
there
an
end
of
it
;
but
the
same
order
which
was
here
taken
by
Saint
Peter
and
Saint
Iohn
,
Saint
Paul
obserued
,
Ephesians
,
ver.
5.
and
then
he
confirmed
them
,
ver.
6.
Hee
layd
his
hands
vpon
them
,
and
the
Holy
Ghost
came
downe
vpon
them
.
From
their
example
the
Church
learned
this
practise
,
and
hath
continued
it
to
these
dayes
,
as
may
be
seene
by
the
whole
course
of
Ecclesiasticall
writers
.
confirmed
by
the
Bishop
:
and
he
giues
his
reasons
for
it
.
Because
(
sayth
he
)
we
are
vncertaine
of
life
;
and
addeth
,
Confirmed
by
the
Bishop
)
with
the
seuen-fold
grace
of
the
holy
Spirit
,
perfectus
esse
Christianus
nequaquampoterit
,
he
cannot
become
a
perfect
Christian
.
This
was
the
opinion
and
phrase
of
that
author
,
who
passeth
vnder
the
name
of
Clement
:
but
the
phrase
you
shall
haue
explained
hereafter
.
20
Tertullian
showes
the
continuance
of
it
in
his
time
,
Egressi
delauacro
,
etc.
(
sayth
he
)
When
we
haue
ascended
out
of
the
bath
of
regeneration
,
that
is
,
when
we
haue
beene
baptised
,
and
those
Ceremonies
performed
,
which
are
vsed
in
baptisme
,
Dehinc
shortly
after
,
manus
imponitur
,
per
benedictionem
aduocans
,
et
inuitans
spiritum
sanctum
,
hands
,
holy
hands
,
(
as
hee
calleth
them
in
the
same
place
)
are
layed
vpon
vs
,
calling
and
inuiting
the
holy
Ghost
,
by
blessing
vs
to
come
downe
vpon
vs
.
21
In
Saint
Cyprians
age
this
custome
of
Confirmation
was
continued
in
the
Catholicke
Church
.
The
Samaritans
(
sayth
hee
)
were
baptised
by
Saint
Philip
:
therfore
were
they
not
to
be
rebaptised
,
hauig
receiu'd
full
,
lawfull●
and
Ecclesiasticall
Baptisme
:
but
quod
desuerat
,
that
which
wanted
,
was
performed
by
Saint
Peter
and
Saint
Iohn
.
Imposition
of
hands
the
holy
spirit
might
bee
inuoked
for
for
them
,
and
infused
into
them
.
It
seemes
then
,
that
imposition
of
hands
was
required
after
Baptisme
.
22
Neither
was
this
a
prerogatiue
peculiar
to
the
Apostles
onely
,
or
proper
to
their
times
:
no
,
(
sayth
that
worthy
Father
)
Nunc
quoque
apud
nos
geritur
,
Vt
per
Praepositos
Ecclesie
offerantur
,
that
they
may
be
offered
,
or
presented
to
God
by
the
Gouernors
of
the
Church
(
he
meanes
the
Bishops
,
whereof
he
was
one
)
et
per
nostram
orationem
,
ac
manus
impositionem
spiritum
sanctum
consequantur
,
that
by
our
prayer
,
and
imposition
of
hands
they
may
receiue
the
Holy
Ghost
;
&
signaculo
dominico
consummentur
,
and
be
made
perfit
by
the
Lords
signe
;
for
so
they
called
the
signe
of
the
Crosse
.
23
Here
you
may
see
all
the
circumstances
confirmed
,
that
I
deriued
from
this
my
text
;
number
them
,
and
you
shall
finde
them
here
.
First
the
Samaritans
were
confirmed
by
Saint
Peter
and
Saint
Iohn
,
saith
Saint
Cyprian
:
there
is
the
Antiquitie
of
Confirmation
,
in
his
judgement
.
Secondly
.
The
Ministers
of
Confirmation
in
his
time
were
Praepositi
Ecclesiae
,
the
Gouernors
or
Bishops
of
the
Church
.
Thirdly
:
The
persons
capable
of
Confirmation
,
qui
in
Ecclesia
baptizantur
,
such
as
are
baptised
in
the
Church
of
Christ
.
Fourthly
:
The
forme
of
Confirmation
vsed
in
Saint
Cyprians
age
,
was
oratto
,
ac
manus
Impositio
,
prayer
and
imposition
of
hands
.
Fifthly
,
By
prayer
,
and
Imposition
of
hands
Spiritum
sanctum
consequuntur
,
they
receiue
the
Holy
Ghost
,
there
is
the
effect
.
And
here
is
one
Ceremony
more
added
(
as
it
seemes
)
by
the
Church
,
before
Saint
Cyprians
time
,
namely
,
to
conclude
Confirmation
with
the
signe
of
the
Crosse
.
24
A
signe
so
generally
receiued
in
Saint
Austins
time
,
that
hee
makes
it
a
wonder
,
if
any
man
should
be
ignorant
of
it
.
Quid
est
,
signum
Christi
,
nisi
crux
Christi
?
What
is
that
,
which
all
the
world
takes
notice
of
?
That
signe
of
Christ
,
what
is
it
but
the
Crosse
of
Christ
?
And
so
highly
was
it
esteemed
by
him
,
and
the
holy
men
of
that
age
,
25
So
Saint
Austine
.
The
Crosse
therefore
,
vpon
this
or
the
like
consideration
,
is
enioyned
to
be
vsed
in
Confirmation
,
in
the
booke
of
Common
Prayer
set
forth
,
and
allowed
in
Edward
the
sixts
raigne
:
and
I
finde
it
not
at
any
time
reuoked
;
but
it
is
left
(
as
it
seemes
)
to
the
Bishops
discretion
to
vse
,
or
not
vse
the
Crosse
in
Confirmation
.
26.
Neither
doe
we
deduce
the
antiquitie
of
this
ceremonie
of
the
Crosse
,
from
S.
Austins
,
or
S.
Cyprians
age
onely
;
but
we
goe
higher
to
the
times
,
wherein
Tertul.
and
Clemen
.
Alexand.
flourished
:
Tertullian
saies
,
Clem.
Alexand.
(
as
Eusebius
notes
)
obserues
not
onely
the
practise
of
Confirmation
in
S.
Iohn
time
,
but
withall
this
Ceremonie
of
the
Crosse
,
whereby
this
Signe
seemes
also
to
be
Apostolike
:
for
S.
Iohn
the
Apostle
hauing
newly
constituted
a
Bishop
in
Asia
,
Paul
,
Hebr.
6
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
It
is
impossible
,
that
they
,
Rursus
renouari
ad
poenitentiam
,
should
be
renewed
vnto
repentance
;
that
is
,
(
as
S.
Augustine
sayth
)
should
bee
baptized
againe
with
that
Sacrament
of
repentance
.
Aug.
de
vera
&
falsa
poenitentia
.
c.
3.
27.
Well
,
the
Bishop
hauing
thus
baptised
this
young
man
,
committed
and
commended
to
his
charge
,
he
had
such
are
ouer
him
,
he
gaue
him
so
good
,
and
so
Christian
education
,
that
at
last
he
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
perfect
defence
,
he
could
adde
vnto
him
;
which
was
Confirmation
,
and
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
perfection
of
a
Christian
.
28.
Not
as
though
children
being
baptised
were
not
fully
Christians
,
not
so
:
Common
Prayer
booke
saves
well
)
Children
being
baptised
,
haue
all
things
necessarie
for
their
saluation
,
and
be
vndoubtedly
saued
;
yet
shall
wee
finde
a
different
perfection
in
Confirmation
,
from
that
perfection
,
which
we
receiue
in
Baptisme
.
Baptismus
perficit
in
suo
genere
,
true
it
is
,
that
Baptisme
perfits
in
his
owne
kind
,
but
Confirmation
in
another
kinde
.
Will
you
see
the
difference
?
The
holy
Ghost
at
the
font
plenitudinem
tribuit
ad
innocentium
,
Augmentum
praestat
ad
gratiam
,
he
grants
vs
an
increase
in
grace
:
in
Baptisme
regeneramur
ad
vitam
,
wee
are
regenerated
to
life
,
but
by
Imposition
of
hands
,
Confirmamur
ad
p●gnam
,
wee
are
strengthned
to
fight
the
Lords
battailes
.
So
then
these
things
,
which
are
of
the
substance
of
a
Christian
are
not
giuen
in
Confirmation
,
but
in
Baptisme
;
for
in
Baptisme
we
receiue
those
things
,
quae
sunt
de
planitudine
sufficientiae
,
which
are
of
the
fulnesse
of
sufficiencie
,
which
are
fully
sufficient
to
bring
vs
to
saluation
:
but
in
Confirmation
those
things
are
added
to
vs
,
quae
sunt
de
plenitudine
abundantiae
,
which
are
of
the
fulnesse
of
abundance
,
man
may
be
a
true
and
iust
Christian
without
Confirmation
:
both
which
hee
is
by
Baptisme
.
For
in
Baptisme
we
receiue
perfect
iustification
:
but
in
Confirmation
our
sanctification
is
in
some
good
measure
augmented
,
and
is
dayly
increased
in
vs
more
and
more
by
the
blessed
Eucharist
,
and
other
religious
actions
.
29
Will
you
accept
of
a
Simile
?
An
infant
newly
borne
is
a
man
,
a
perfit
man
quoad
essentiam
,
according
to
essence
,
but
he
is
not
perfit
quoad
molem
in
quantitie
and
stature
:
neither
can
an
infant
performe
those
actions
,
which
are
required
of
man
,
vnlesse
age
and
strength
make
the
addition
.
I
will
leaue
the
aplication
to
your selues
,
and
tell
you
Tertullians
opinion
.
He
sayth
,
that
in
Baptisme
we
receiue
illum
Dei
spiritum
that
spirit
of
God
,
the
spirit
of
Confirmation
,
and
therefore
are
we
easie
to
bee
seduced
,
as
hee
was
.
Wherefore
a
supply
is
to
be
made
:
dehinc
(
saith
he
)
manus
imponitur
,
shortly
after
followes
Imposition
of
hands
,
30
Neither
was
this
onely
a
matter
of
practise
in
in
the
Apostles
times
,
but
it
was
an
especiall
poynt
of
doctrine
also
;
wherein
the
Neophyti
new-borne
Christians
were
primarily
informed
euen
by
the
Apostles
themselues
.
For
there
were
in
those
dayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
new-borne
babes
,
and
some
of
perfect
age
,
Sapientiam
loquimur
inter
perfectos
:
it
was
a
rule
Saint
Paul
himselfe
obserued
,
to
speake
of
high
mysteries
onely
to
and
amongst
those
,
31
So
then
,
that
euery
one
might
be
informed
in
that
doctrine
,
which
was
fitting
for
him
,
there
was
in
the
Apostles
times
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
doctrine
of
the
beginning
of
Christ
,
or
(
as
we
now
reade
)
The
principles
of
the
doctrine
of
Christ
,
that
is
,
a
Catechisme
for
those
little
ones
,
which
contained
a
briefe
summarie
of
those
principles
which
were
necessary
for
euery
Christian
to
learne
.
Amongst
these
principles
Confirmation
was
one
,
32
Therefore
saying
aside
(
saith
the
Apostle
)
the
principles
of
religion
or
Christianitie
,
ad
perfectionem
feramur
,
let
vs
goe
forward
to
perfection
:
let
vs
leaue
Catechismes
,
33
Now
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Catechisme
,
these
principles
of
this
Catechisme
,
which
the
Apostle
for
that
present
would
say
aside
,
are
thus
reckoned
by
him
.
First
,
Repentance
from
dead
workes
.
Secondly
,
Imposition
of
hands
,
that
is
,
Confirmation
.
Fifthly
,
The
article
of
the
Resurrection
from
the
dead
.
And
lastly
,
the
certaintie
of
Eternall
Iudgement
.
These
were
the
chiefe
,
the
maine
points
of
the
Apostles
Catechisme
,
and
in
these
chiefly
were
the
yonger
sort
of
those
times
instructed
:
first
principles
,
the
first
rudiments
of
Christian
religion
,
the
Catechisme
,
that
was
then
in
vse
.
Whereby
we
gather
,
that
all
these
are
fundamental
points
of
religion
,
euery
one
of
them
.
And
(
it
seems
)
they
were
so
generally
,
so
faithfully
receiued
,
beleeued
,
and
practised
at
that
time
,
that
Saint
Paul
had
no
need
to
incite
them
to
the
embracing
of
these
articles
.
meant
by
imposition
of
hands
in
this
place
,
Caluin
plainely
tells
vs
,
that
Vnus
hic
locus
abunde
testatur
,
huius
Ceremoniae
originem
fluxisse
ab
Apostolis
.
This
one
onely
place
doth
fully
testifie
,
that
this
Ceremonie
(
of
Confirmation
)
tooke
his
beginning
from
the
Apostles
themselues
;
which
Ceremonie
(
saith
he
)
was
afterwards
superstitiously
abused
,
for
they
fained
it
to
be
a
Sacrament
.
35
These
Articles
mentioned
Heb.
6.
or
some
such
like
,
In
quam
(
saith
S.
Paul
to
the
Romans
)
traditi
estis
,
whereunto
you
were
deliuered
,
or
(
as
we
reade
)
which
was
deliuered
to
you
.
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
,
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
,
the
foundation
of
Imposition
of
hands
,
as
being
a
fundamentall
point
of
religion
.
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
;
one
of
the
first
rudiments
of
our
religion
:
and
it
might
well
bee
deliuered
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Romans
.
(
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
,
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
,
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
,
Tertullian
notes
)
that
they
were
to
be
performed
.
Hoc
est
enim
Euangelizare
Christum
non
tantum
dicere
(
aut
docere
)
quae
sunt
credenda
de
Christo
,
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
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
al●●er
docendi
,
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
.
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
,
44
But
this
euasion
is
repugnant
to
the
true
genuine
sence
of
holy
Scripture
:
for
that
of
Christ
to
his
Apostles
,
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
:
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
,
onely
Bishops
,
the
Apostles
successors
for
a
time
euen
in
that
power
.
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
.
quia
miracula
non
edunt
,
what
,
because
they
worke
no
miracles
,
because
they
speak
not
with
tongs
,
because
they
prophesie
not
,
ita
peruerso
corde
aliquis
vestrūfuit
,
is
any
man
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
?
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
from
aboue
,
which
shal
helpe
you
forward
in
the
way
of
saluation
.
50
This
S.
Austine
makes
euident
against
the
Donatists
;
for
he
shews
them
,
that
there
are
three
things
to
bee
obserued
in
confirmation
.
One
is
the
Sacrament
it selfe
;
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
,
Simon
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
,
Simon
Magus
wold
haue
bought
for
mony
,
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
,
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
.
sending
the
holy
Spirite
,
he
not
onely
sayd
,
I
will
pray
the
Father
,
and
he
shal
send
you
another
a
conforter
:
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
,
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
.
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
:
Imposition
of
the
Apostles
hands
:
for
the
Apostles
layed
their
hands
vpon
those
that
were
baptised
.
55.
Fourthly
,
when
the
Apostle
reckons
imposition
of
hands
amongst
the
principles
of
Christian
religion
,
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
,
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
:
57
The
Apostles
onely
did
it
in
their
times
,
not
the
Disciples
,
not
Deacons
,
not
Philip
,
no
(
sayth
Saint
Chrysostome
)
he
might
not
do
it
:
neque
enim
facultatem
habetat
,
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
;
Bishops
hold
the
Apostles
roome
:
&
therfore
S.
Cyprian
tels
vs
,
that
the
Apostles
did
that
in
their
daies
,
quod
nunc
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
them
,
ads
instantly
,
Instit.
Hic
mos
olim
fuit
,
this
was
a
custome
long
since
(
saith
Cal.
solennem
benedictionem
a
solemn
benediction
and
then
he
brings
in
that
of
S.
Iero●●
,
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
:
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.
yea●●s
after
Christ
.
This
worthy
Martyr
writing
to
Fabian
Bishop
of
Antioch
,
concerning
Nouatus
the
Puritan
hereticke
,
(
for
Eusebius
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
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
●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
,
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
,
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
,
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
heauen
;
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
,
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
;
confirmation
to
the
H.
ghost
,
esteeming
both
conuenient
,
and
requisit
,
for
euery
Christian
,
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
,
holy
Ghost
dayly
perfits
,
confirmes
&
sanctifies
man
.
Suas
cuique
vices
fuisse
,
tamen
cuiusque
personae
proprietas
obseruatur
,
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
,
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
,
sub
Angelo
spiritui
sancto
praeparamur
:
not
that
we
receiue
the
holy
Ghost
in
the
waters
of
Baptisme
,
but
being
cleansed
by
water
,
we
are
prepared
by
the
Angell
to
receiue
the
holy
Ghost
.
He
hath
reference
to
the
Angell
in
the
poole
of
Bethesda
,
70
After
this
,
speaking
of
confirmation
,
hee
sayth
,
Dehinc
manus
imponitur
,
per
benedictionem
aduocans
,
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
:
71
We
must
not
conceiue
either
by
those
words
of
Cornelius
concerning
Nouatus
,
confirmed
him
,
how
could
he
receiue
the
holy
Ghost
?
)
or
by
these
of
Tertullian
,
pristinam
sedem
spiritus
sancti
,
the
ancient
seat
of
the
he
holy
Ghost
,
as
may
be
seene
in
the
same
book
:
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
,
tanquam
pristinam
sedem
recognoscens
,
conquiescit
,
&
settles
himself
vpon
the
waters
of
baptisme
(
that
is
)
vpon
them
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
descended
twise
vpon
our
Sauiour
,
the
comming
downe
of
the
H.
Ghost
and
resting
vpon
him
,
was
the
token
which
was
giuen
S
Iohn
,
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
,
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
.
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
;
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
,
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
,
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
,
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
:
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
,
not
a
Sacrament
rightly
so
called
,
as
Baptisme
,
and
the
Lords
Supper
are
;
because
there
is
wanting
verbum
et
elementum
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
,
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
,
Peter
Lombard
;
79
The
reason
he
giues
,
is
that
saying
of
our
Sauiour
,
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.
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
,
Receiue
the
holy
Ghost
:
Vnde
recte
dici
potest
,
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
,
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
,
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
;
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
.
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
,
(
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
,
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
,
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
,
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
,
84
1.
Before
the
passion
,
when
our
Sauiour
gaue
them
power
to
cure
diseases
,
and
to
cast
out
Deuils
,
which
they
performed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
Nazian.
S.
Austine
vnderstands
that
text
,
85.
2.
After
his
resurrection
,
when
he
breathed
on
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
you
)
which
is
vnderstood
not
onely
of
the
gift
of
miracles
,
and
tongues
,
Episcopall
imposition
of
hands
,
that
is
,
in
Confirmation
.
86
The
first
of
these
times
(
saith
Nazian.
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
,
88
And
to
these
sundry
manners
,
were
ioyned
sundry
measures
of
imparting
the
holy
Ghost
,
and
therefore
a
man
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
,
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
them
,
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
,
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
,
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
,
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
,
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
,
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
,
Holy
Ghost
was
effused
,
at
the
Pentecost
;
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
,
how
Nouatus
could
haue
the
holy
Ghost
,
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
,
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
,
by
C●nfi●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.
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
,
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
?
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
:
of
those
times
)
vsed
not
Confirmation
;
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
,
Prayer
and
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
,
Reformed
Church
of
Bohemia
done
.
For
in
that
Church
after
Baptisme
gratiam
,
Imposition
of
hands
,
the
grace
which
is
giuen
in
Baptisme
:
ad
militiam
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
,
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
,
confirmed
by
Imposition
of
hands
,
be
admitted
to
receiue
the
blessed
Eucharist
.
And
this
Canon
we
haue
seene
approoued
,
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
;
It
is
agreeable
with
the
vsage
of
the
Church
in
times
past
.
This
was
the
custome
of
the
olde
,
the
Primitiue
Church
,
E●●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
,
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
,
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
,
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
,
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
,
new
cut
,
but
with
the
Fathers
of
the
First
Nicene
Councell
,
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
,
which
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
,
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
,
only
Ministers
of
this
blessed
action
.
The
power
of
this
blessing
(
saith
he
)
is
giuen
to
the
Bishops
only
,
in
honorem
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
,
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
,
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
,
&
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
,
de
Praescriptionibus
he
tels
vs
,
effusiue
,
abundantly
in
Confirmation
:
his
words
are
these
,
Signari
populos
,
effuso
pignore
sancto
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
superuenientis
coming
vpon
(
as
it
were
)
to
bee
an
addition
to
those
gifts
,
and
graces
,
which
they
had
before
:
which
is
excellently
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
First
,
the
power
of
the
Spirit
is
giuen
them
,
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
;
come
downe
vpon
her
,
and
vpon
the
former
gifts
in
a
greater
measure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
superueniet
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
super
te
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
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
Praescript
.
c.
36.
which
is
the
same
with
induebantur
,
Bohem.
Confes
.
confirmatio
vnitatis
in
Ecclesia
Christi
,
to
strengthen
vs
against
the
enemie
,
Austine
)
cordibus
diuina
charitas
inspiratur
,
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
,
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
,
without
Confirmation
we
cannot
become
perfit
Christians
.
For
,
if
by
Confirmation
our
soules
are
enlightned
&
clothed
with
the
H.
spirit
:
if
by
Confirmation
we
receiue
grace
,
and
are
strengthened
against
the
temptations
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
:
&
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
,
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
,
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
.