A SERMON OF CONFIRMATION, PREACHED IN OXFORD, AT THE FIRST Visitation of the Right reverend Father in God, john Lord Bishop of Oxford. September, 27. 1619.  
By Edward Boughen, Chaplain to the Lord Bishop of Oxford.  Fidem nos neque nobis recentiorem ab aliis conscriptam acceptamus: neque ipsi mentis nostrae faetus aliis obtrudere audemus: ne humana putentur pietatis verba: sed quae à patribus edocti sumus, ea nos interrogantibus annuntiamus. Basil. Epist. 60. ad Eccles. Antioch. 
LONDON, Printed by Bernard Alsop, for Elizabeth adam's, and are to be sold at her shop, in Paul's Churchyard. 1620.   

TO THE RIGHT REVEREND FATHER IN God, john Lord Bishop of Oxford, my very good Lord.  
Having heretofore (Right Reverend) preaehed this Sermon at your Lordship's appointment, and since enlarged it (by your advice) with some necessary additions; I have now also according to your directions, and by public authority committed it to the press, but not without your Lordship's name; entreating you to undertake the patronage of it, which had not been, much less been preached, if it had not received encouragement, and life from you. And I the more willingly publish it under your name, because it is a doctrine of the ancient, primitive, and Apostolic Church, whereof you have been a constant defender for many years; I doubt not therefore, but you will be now as ready and willing to avouch, and maintain this holy and authentic doctrine, as you were at first to enjoin the Text. If there be any worth in me, or in this Sermon, to you (next under God) I own it; he then that owes himself, and his little learning to your Lordship, dedicates both himself, and his ●●●ple labours to whom he owes them; beseeching God to bless your Lordship with a long and healthful life for the good of his Church; and so to bless me with his gifts and graces, that I may ever delight in those good and ancient steps, which you long have trod. In these desires I rest  
Your Lordship's dutiful Chaplain. Edward Boughen.   

A SERMON OF CONFIRMATION.  Then laid they their hands on them, and they received the Holy Ghost. Act. 8.17. 
YOu may (peradventure) esteem this to be no visitation text, as not serving directly, either ad informandos, or reformandos mores, to put you in mind of your duties, or to redress what is amiss: but if you shall consider that there is an holy duty to be performed by the Bishop in his triennial visitation, 
Can. 60.  and enjoined him by the Canons of the Church, then will this text be found apt and fit for our meeting: which gives occasion to prove that, which the Canon affirms: viz. 
Ibid.  that Confirmation is a solemn, ancient, and laudable custom in the Church of God, continued from the Apostles times to this present day: and (we hope) it may in part make way to remove that serious complaint, 
Hooker Eccles. pol. lib. 5. §. 66.  which Master Hooker made of the deep neglect of this Christian duty, almost with all those, to whom by right of their place and calling, Confirmation belongs: which deep neglect hath wrought that ill effect amongst us, that William Bishop of Paris observed in his time, Quod propter cessationem Confirmationis tepiditas grandior est in fidelibus, & fidei defension, since confirmation grew out of use, 
Getson de Exterminat. schismatis.  our zeal waxeth cold, and we are become faint in the defence of our faith.  
2. Wherefore that you (my brethren of the ministry) may the better be encouraged, to perform that your duty of seasoning the younger sort of your parishioners with the Principles of true religion, that hey may be made fit for that holy Imp●sitions of hands by the Bishop, and worthily partake the fruits thereof, I received in charge (from him, who may command) the handling of this point, and text; wherein I observe these parts.  
3. First, the Antiquity of Confirmation: it was used sub ipsis Apostolis in the Apostles age: 2. The Ministers of confirmation, Apostoli, they were no less than Apostles, S. Peter, and S. john. 3. The Persons confirmed, Super illos upon them, And who were they? 1. Samaritans. 2. Believing Samaritans. 3. Baptised Samaritans. We must be first baptised, and then confirmed.  
4. Fourthly, the form of confirmation. 1. Oratio, prayer. They prayed for them, ver. 15. 2. Manuum impositio, Imposition of hands; They laid 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 received the holy Ghost; which was the gift the Apostles prayed for, ver. 15. There they prayed, that the Samaritans might receive the Holy Ghost, and here after Imposition of hands they receive the Holy Ghost; they are confirmed by the Holy Ghost: and hence it is na●●●d Confirmation, ab effectu, from the effect, and virtue that ●● hath.  
6 Begin we with the Antiquity of Confirmation, which we deduce from hence: from the place (I say) and people here mentioned, where it was first practised, even from the Samaritans in Samaria, wh● are here confirmed before the conversion of the Gentiles. For next of all to jerusalem and jury, Samaria was to be instructed in the glad tidings of the Gospel, in the blessed Sacraments, and religious ceremonies of the Church of Christ.  
7 This was that very order our Saviour himself prescribed after his resurrection, for the propagation of the Gospel: and they were the last words, those memorable words he spoke before his ascension. After the Holy Ghost is come upon you, 
Act. 1.8.  you shall be witnesses unto me (saith he) both in jerusalem, and in all judea, and in Samaria, and unto the uttermost parts of the earth: so that the progress of the Gospel was to be from judea to Samaria, and so to the Gentiles universally.  
8 And this division of the world into jews, Samaritans, and Gentiles (which is there set down shortly after that general commission, Euntes docete omnes gentes, 
Mat. 28.19.  go and teach all nations) was formerly made by our Saviour in his limited commission, when as yet they were but punies, & not fit for so general a licence to preach. Go not (saith Christ) into the way of the Gentiles, 
Mat. 10.5.  and enter not into any city of the Samaritans, but go rather to the lost sheep of the house of Israel. Here that is prohibited by a retrograde order of Gentiles, Samaritans, and jews, which is commanded in a direct order Act 1. jews, Samaritans, 
Act. 1.8.  and Gentiles.  
9 The reason why Christ set down this order, why he appointed the Apostles to preach to the Samaritans in the second place; and not to the Gentiles, but reserved them for a third work, was because there was a greater affinity between the jew, and the Samaritan, both in religion, and in place, than was between jew and Gentile: and therefore they were more easy to be wrought upon, more likely to receive the Gospel from the preaching of the jews, at the first revealing it to the world. I say, more likely, in consideration of the principles of their Religion, 
joh. 8.48. joh. 4.9.  though perhaps not in regard of their extreme dislike, and disunion in affection the one from the other.  
10. For the province of Samaria was sometimes inhabited by the tribe of Ephraim, and the half tribe of Manasses, men sprung from the same line, and trained up in the same religion: but they were rooted out by the Assyrians, who after the captivity of Assyria sent others to plant a Colony in that country. 
2. Reg. 17.25.  These indeed were Idolaters, and feared not the god of Israel; and yet God so wrought for them, that they were instructed in the true religion. Look into the second of Kings 17. And you shall see, how the Lord sent Lions amongst them, who slew that Idolatrous nation; whereupon complaint being made to the King of Assyria, he sent them a Priest of the jews, who instructed them in the ways of the Lord, and taught them how they ought to f●●re the true God of Israel.  
11. From that Pr●●st they received the Pentateu● the five books of Mos●● and only them; but witha● they retained their Idols, and worshipped their false Gods: Moreover, they were strangely corrupted (as Epiphanius and S. Jerome note) and deeply infected with diverse and dangerous errors by a runne-agate jew; 
Epiphaer. 9 Hieron. count. Lucifer.  and by this means they were accounted of amongst the jews, as heretics and schismatics are esteemed of amongst Christians: so that the very name of a Samaritan grew odious and ignominious amongst the jews, 
joh. 8. 4●  in so much that when they thought most to disgrace Christ, they reviled him by the name of a Samaritan: and such was the intestine hatred between those two nations, that there might be no commerce, 
joh 4.9.  no acquaintance, no intercourse at all betwixt jew and Samaritan.  
12. Yet by this means, by entertaining the five books of Moses, they became fare more capable and pliable to receive the Gospel, than the Gentiles, who denied the Pentateuch and all. Being therefore next in place, and not altogether different in manners and religion, our Saviour took order, that next to the jews the Gospel should be preached to these Samaritans, who received it more readily, and cheerfully then the jews themselves, 
Act. 1.8.  as appears plainly by the woman of samaria's discourse concerning the expected Messiah, 
joh. 4.25.  and the entertainment she gave to Christ: as also by that Samaritan leper, 
Luc. 17.18.  who often that were cleansed, was the only man that glorified God, and returned to give thankes to his and our Saviour.  
13. Now when the Apostles, after the descending of the holy Ghost upon them, had stayed so long in jerusalem, and had preached the Gospel so long unto the jews, as our Saviour had appointed them, presently after the Martyrdom of that Proto-martyr St. Stephen, (whose death God turned to a blessed purpose, even to the dispersion of the Apostles, and Disciples into all other Nations) they first sent Philip one of the seven Deacons (as S. Cyprian notes) to preach to the Samaritans, 
Act. 8.1. Cypr. Epist. 73 ad jubaian.  and to baptise them, before the Apostles thought it lawful to preach to the Gentiles, 
Act. 11.1.  as may be seen Act. 11. And no sooner had Philip performed his office, but S. Peter and S. john followed after to confirm them.  
14. Thus we find Confirmation to be of a more ancient standing, then preaching to the Gentiles: and to have set footing in the Church of Christ, if not with, yet presently after the Sacrament of Baptism.  
15 In the second chapter of this Book we read the first practice of Christian Baptism, after Christ's ascension; 
Tertul. de Pudi●itia c. 11.  for (as Tertul. says) Petrus primus in Christi baptismo reseravit aditum coelestis regni, S. Peter was the first of the Apostles, that by Baptism made entrance, and opened (as it were) the passage to the kingdom of heaven: for there in that chapter, presently after that notable Sermon of his, diverse were baptised by him, & put in hope of receiving the holy Ghost & his gifts, as the Apostles had received them on the day of Pentecost. Be you baptised (saith S. Peter) in the name of jesus Christ for the remission of sins, and ye shall receive the Holy Ghost. 
Act. 2.38   
16 These last words are not to be understood of the gifts of the Holy Ghost, which are bestowed in Baptism, though they follow after remission of sins, the  effect of Baptism, as Caluin teacheth Who in that place (upon these words, Et accipietis donum Spiritus sancti, and you shall receive the gift of the Holy Ghost) tells us, 
Caluin. in Act. Apost. 2.38.  that because the auditors of Saint Peter were touched with admiration, when they saw the Apostles speak suddenly with other tongues, Petrus eiusdem doni ipsos fore compotes dicit, si ad Christum transierint, Saint Peter saith, that they also shall become partakers of the same gifts of the Spirit, if they will turn to Christ, and become Christians: The chief gifts indeed (saith Caluin) were remission of sins, and newness of life (which belong to Baptism there mentioned) but that promise, Et accipietis donum Spiritus sancti, & you shall receive the Holy Ghost, erat velut accessio, ut Christus alìquo dono visibili suam in illis virtuten exercret, it was (as it were) an addition to the grace in Baptism, that so Christ might manifest his power in them by some visible sign.  
17 So then (as Caluin concludeth) this place is not to be understood of the grace of sanctification, which is generally given to all the faithful in Baptism; but of another gift of the Holy Ghost, whereof a specimen or token was then given in the diversity of tongues. Ideo hoc proprie ad nos spectat, therefore doth this promise properly belong to us, saith Caluin. For though the Holy Ghost is not bestowed upon us, that we may speak with tongs, that we may prophesy, that we may cure the sick, and work miracles: 
Ibid.  yet is he given us for a better end, that with the heart we may believe to justification, that our tongues may make a good confession, that we may pass from death to life; that we may stand invincible against the world and the devil. Thus fare Caluin upon those words, wherein Saint Peter makes promise of a farther gift of the Holy Ghost to all those, that would be baptised, as a means to draw them to be baptised; and here we see the actual performance of that promise, for the baptised Samaritans received (saith my text) the Holy Ghost, and that by the ministry of S. Peter and Saint john, who were sent from jerusalem to Samaria (which was near about thirty miles) that they might pray for the baptised Samaritans, and lay their hands upon them, that so they might receive the Holy Ghost.  
18. Neither was this done at that time only, and there an end of it; but the same order which was here taken by Saint Peter and Saint john, Saint Paul observed, 
Act. 19.5. & 6.  Act. 19 First he baptised the Ephesians, ver. 5. and then he confirmed them, ver. 6. He laid his hands upon them, and the Holy Ghost came down upon them. From their example the Church learned this practice, and hath continued it to these days, as may be seen by the whole course of Ecclesiastical writers.  

Bucolceri Chronol.  19 Saint Clement (Bishop of Rome the ninety fourth year after Christ) in the third of those Epistles which are usually ascribed unto him (though perhaps not his, 
Clem. Epist. 3. Iu●to & juliano Episcop:  yet very ancient) wisheth every man sine mora renasci Deo, & demum consignari ab Episcopo to be baptised out of hand, and then to ●●● confirmed by the Bishop: and he gives his reasons for it. Because (saith he) we are uncertain of life; and addeth, 
This phrase is explained ● 28.29. & 89.  that unless each of us be Confirmed by the Bishop) with the sevenfold 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 under the name of Clement: but the phrase you shall have explained hereafter. 
Tertull, de Baptismo. cap: 3:   
20 Tertullian shows the continuance of it in his time, Egressi delavacro, etc. (saith he) When we have ascended out of the bath of regeneration, that is, when we have been baptised, and those Ceremonies performed, which are used in baptism, Dehinc shortly after, manus imponitur, per benedictionem advocans, et invitans spiritum sanctum, hands, holy hands, (as he calleth them in the same place) are laid upon us, calling and inviting the holy Ghost, by blessing us to come down upon us.  
21 In Saint Cyprians age this custom of Confirmation was continued in the Catholic Church. The Samaritans (saith he) were baptised by Saint Philip: therefore were they not to be rebaptised, havig received full, lawfully and Ecclesiastical Baptism: but quod desuerat, that which wanted, was performed by Saint Peter and Saint john. 
Cypr. Epist. 73. as jubaianum. The meaning of this phrase Quod defuerat is manifested, § 29.  And what was that? Vtoratione pro eis habita, & manu imposita, invocaretur, & infunderetur super eos spiritus sanctus: that by prayer and Imposition of hands the holy spirit might be invoked for for them, and infused into them. It seems then, that imposition of hands was required after Baptism.  
22 Neither was this a prerogative peculiar to the Apostles only, or proper to their times: no, (saith that worthy Father) Nunc quoque apud nos geritur, 
Ibid.  you may see the same practise observed amongst us: they that are baptised in the Church, are brought again,  per Praepositos Ecclesie offerantur, that they may be offered, or presented to God by the Governors of the Church (he means 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 receive the Holy Ghost; & signaculo dominico consummentur, and be made perfect by the Lord's sign; for so they called the sign of the Cross.  
23 Here you may see all the circumstances confirmed, that I derived from this my text; number them, and you shall find them here. First the Samaritans were confirmed by Saint Peter and Saint john, saith Saint Cyprian: there is the Antiquity of Confirmation, in his judgement. Secondly. The Ministers of Confirmation in his time were Praepositi Ecclesiae, the Governors 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 form of Confirmation used 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 receive the Holy Ghost, there is the effect. And here is one Ceremony more added (as it seems) by the Church, before Saint Cyprians time, namely, to conclude Confirmation with the sign of the Cross.  
24 A sign so generally received in Saint Augustine's time, that he makes it a wonder, if any man should be ignorant of it. Quid est, 
Aug. tract. 118 in Io, Euan.  quod omnes noverunt (saith he) signum Christi, nisi crux Christi? What is that, which all the world takes notice of? That sign of Christ, what is it but the Cross of Christ? And so highly was it esteemed by him, and the holy men of that age, 
Ibid.  that he professeth, unless it be added sive frontibus credentium, sive ipsi aquae, quare generantur; sive olco, quo Chrismate unguntur: unless (saith he) the sign of the Cross be used in Baptism and in Confirmation: nihil eorum rite perficitur, none of them are rightly performed: that is, according to the orders and rites of the Church.  
25 So Saint Austin. The Cross therefore, upon this or the like consideration, is enjoined to be used in Confirmation, in the book of Common Prayer set forth, and allowed in Edward the sixt's reign: and I find it not at any time revoked; but it is left (as it seems) to the Bishop's discretion to use, or not use the Cross in Confirmation.  
26. Neither do we deduce the antiquity of this ceremony of the Cross, from S. Augustine's, or S. Cyprians age only; but we go higher to the times, wherein Tertul. and Clemen. Alexand. flourished: Tertullian says, 
Tertul. de Resur. carnis.  Caro signatur,  & anima muniatur; the body is signed with the Cross (in confirmation,) that the soul may be fenced against all temptations: and Clem. Alexand. (as Eusebius notes) observes not only the practice of Confirmation in S. john time, but withal this Ceremony of the Cross, whereby this Sign seems also to be Apostolic: for S. john the Apostle having newly constituted a Bishop in Asia, 
Euseb. hist. Eccles. l. 3. c. 20.  delivered him a goodly proper young man, (whom he had a great liking to) to be trained up by him in Christian religion. The Bishop took him, and brought him up with great care and diligence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and at last he enlightened him; that is, baptised him. 
Dionys. Eccles. literar. c. 2.  For the ancient Fathers, and Dionysius call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination, because in Baptism a man is enlightened in the faith of Christ. And this phrase they seem to borrow from Saint Paul, Hebr. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is impossible, that they, 
Heb. 6.4.  who have once been enlightened, that is baptised, 
Ver. 6.  Rursus renovari ad poenitentiam, should be renewed unto repentance; that is, (as S. Augustine saith) should be baptised again with that Sacrament of repentance. Aug. de vera & falsa poenitentia. c. 3.  
27. Well, the Bishop having thus baptised this young man, committed and commended to his charge, he had such are over him, he gave him so good, and so Christian education, that at last he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. hist. Eccles. l. 3. c. 20.  the Seal of the Lord, meaning Confirmation (which was finished with the sign of the cross) which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a defence, or safeguard from those powerful enemy's sin and the Devil, (so chrysostom useth the word) or as an Antidote against poison, (so Physicians call it:) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last, 
Dionys. Eccles. hierar. c. 3.  the most perfect defence, he could add unto 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. book  for (as our Common Prayer book saves well) Children being baptised, have all things necessary for their salvation, and be undoubtedly saved; yet shall we find a different perfection in Confirmation, from that perfection, which we receive in Baptism. Baptismus perficit in suo genere, true it is, that Baptism perfits in his own kind, but Confirmation in another kind. Will you see the difference? The holy Ghost at the font plenitudinem tribuit ad innocentium, 
Tho 3. q. 72. 1. c ex Melchiade. P. can. 2. de consecr. dist. 5.  gives us innocence at full, but in Confirmation Augmentum praestat ad gratiam, he grants us an increase in grace: in Baptism regeneramur ad vitam, we are regenerated to life, but by Imposition of hands, Confirmamur ad p●gnam, we are strengthened to fight the Lords battles. So then these things, which are of the substance of a Christian are not given in Confirmation, but in Baptism; for in Baptism we receive those things, quae sunt de planitudine sufficientiae, which are of the fullness of sufficiency, which are fully sufficient to bring us to salvation: but in Confirmation those things are added to us, quae sunt de plenitudine abundantiae, which are of the fullness of abundance, 
Su●rez in 3. Tho. q●●. 12. Disp. 38. Sect. 1.  which make our passage to heaven the more easy: and these ought not to be accounted simpliciter necessaria, (say the schools) simply necessary to salvation. And for this cause (it seems) Clem. saith, that he, who carelessly and wilfully omits Confirmation, cannot become a perfect Christian: and yet he denies not but a man may be a true and just Christian without Confirmation: both which he is by Baptism. For in Baptism we receive perfect justification: but in Confirmation our sanctification is in some good measure augmented, and is daily increased in us 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 perfect man quoad essentiam, according to essence, but he is not perfect quoad molem in quantity and stature: neither can an infant perform those actions, which are required of man, unless age and strength make the addition. I will leave the application to yourselves, and tell you Tertullia's opinion. He saith, that in Baptism we receive illum Dei spiritum that spirit of God, 
Tertul. ad. Baptis●. o. ca 5.  which Adam received from God in his creation, and lost afterwards by his fall. So then Innocence we receive by Baptism, but with Adam we want the spirit of Confirmation, and therefore are we easy to be seduced, as he was. Wherefore a supply is to be made: dehinc (saith he) manus imponitur, shortly after follows Imposition of hands, 
Ibid e 8.  that thereby receiving strength we may be the better able to withstand the assaults of the world, the flesh, and the devil: and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that perfection, which we receive by and in Confirmation.  
30 Neither was this only a matter of practice in in the Apostles times, but it was an especial point of doctrine also; wherein the Neophyti newborn Christians were primarily informed even by the Apostles themselves. For there were in those day's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some newborn babes, and some of perfect age, 
1. Pet. 2.2. 1. Cor. 2.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecti; and as there was milk for young Catechists, so was there also strong meat for the elder professors of religion. Sapientiam loquimur inter perfectos: it was a rule Saint Paul himself observed, to speak of high mysteries only to and amongst those, 
1. Cor. 2.6.  who are well instructed in Christianity.  
31 So then, that every 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 read) The principles of the doctrine of Christ, that is, a Catechism for those little ones, which contained a brief summary of those principles which were necessary for every Christian to learn. Amongst these principles Confirmation was one, 
Heb. 6.2.  as is to be seen. Heb 6.  
32 Therefore saying aside (saith the Apostle) the principles of religion or Christianity, ad perfectionem feramur, let us go forward to perfection: let us leave Catechisms, 
Heb. 6.1.  and haste to matters of a deeper reach, we will entreats of high mysteries, of Melchisedech, and his Priesthood, and how he was a type of Christ. etc.  
33 Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Catechism, these principles of this Catechism, which the Apostle for that present would say aside, are thus reckoned by him. First, Repentance from dead works. Secondly, 
Heb. 6.2.  Faith towards God. Thirdly, The doctrine of Baptism. Fourthly, Imposition of hands, that is, Confirmation. Fifthly, The article of the Resurrection from the dead. And lastly, the certainty of Eternal judgement. These were the chief, the main points of the Apostles Catechism, and in these chief were the younger sort of those times instructed: 
English mark notes.  and therefore the English marginal notes fitly term them the first principles, the first rudiments of Christian religion, the Catechism, that was then in use. Whereby we gather, that all these are fundamental points of religion, every one of them. And (it seems) they were so generally, so faithfully received, believed, and practised at that time, that Saint Paul had no need to incite them to the embracing of these articles.  

Heb 6.2. Caluin. Comment●m H●b. cap: 6. 2●  34 And that you may not doubt, that Confirmation is meant by imposition of hands in this place, Caluin plainly tells us, that Vnus hic locus abunde testatur, huius Ceremoniae originem fluxisse ab Apostolis. This one only place doth fully testify, that this Ceremony (of Confirmation) took his beginning from the Apostles themselves; which Ceremony (saith he) was afterwards superstitiously abused, for they feigned it to be a Sacrament.  
35 These Articles mentioned Heb. 6. or some such like, 
Heb. 6 2.  were (no doubt) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that form of doctrine, that manner of Catechising, In quam (saith S. Paul to the Romans) traditi estis, whereunto you were delivered, or (as we read) which was delivered to you. 
Rom. 6.17.  It is not (I confess) so proper a phrase in English, or Latin to say, To this form of doctrine or Catechising, you were delivered, as, This form of doctrine was delivered to you: but yet the Apostle expresseth it so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quam traditi estis: and Catetan observes well, that the Apostle changed the ordinary phrase ratione mysterij, because of the mystery; for hereby (saith he) is signified, 
Caiet. in Rom. 6:  quod non tam Euangelicae doctrinae forma tradita èst hominibus, quàm quòd homines traditi sunt formae doctrinae Euangelicae; that, not so much the form of religion was delivered to men, as that men were delivered to the form of religion; that so by this means religion might be known to have authority and power over man, but not man over 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 need not seek fare for proof: the practice may be gathered from my Text; the doctrine, whereon we may settle our faith, is clearly taught in that Catechism, 
Heb. 6.2.  Heb. 6. which (it seems) was very early on foot, and in use amongst Christians. There in the Apostles Catechism it is called fundamentum impositionis manuum, (and he knew what he spoke) the foundation of Imposition of hands, as being a fundamental point of religion. 
Heb. 6.2.  The phrase of the holy Spirit is well worth the marking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foundation of Imposition of hands. He than that takes away Confirmation, shakes a foundation of religion, he removes one of the ground-stones of our saith.  
37 In S. Paul's judgement than it is a fundamental point of faith; 
English mark notes.  and as the marginal notes say, one of the first rudiments of our religion: and it might well be delivered 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 calls it, an happy, and blessed Church) tells us, how she believed in God the Father, God the Son, &c: and then he adds, Aquae signat, Sancto Spiritu vestit, Eucharistia pascit, she signs with water (in Baptism,) clothes with the holy Spirit (in Confirmation,) feeds with the blessed Eucharist (in the Communion,) and then those that are thus armed, thus well provided, martyrio exhortatur, she exhorts to Martyrdom, & adversus hanc institutionem neminem recipit, she receives no man into the Church without these conditions.  
38 Neither was this the doctrine of the Church of Rome only, but it was common to her with other Churches, 
Tertul. Ib.  Cum Aphricanis quoque Ecclesijs (saith Tertullian) hanc, fidem contessaravit, all the Churches of Africa joined with her in this faith, and not only Africa, but also Achaia, Macedonia, and Asia.  
39 For we may well suppose, that in the Apostles times, and practise, wheresoever Baptism went before, Confirmation followed after, and where mention is made of the conversion of the jews, or Gentiles, and their faith in Christ jesus the son of God, there the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the form of doctrine, the Apostles Creed, and their Catechism (we spoke of) were believed and entertained also. For the Eunuch whom S. Philip baptised, said no more (for aught we read) but this, I believe, that Christ jesus is the son of God, 
Act. 1.37.  and in that profession was presently baptised. Num ergo placet (saith S. Austin) ut hoc solum homines respondeant, 
August. de Fide & Operibus. c. 9  & continuo baptizentur? Doth this therefore content, & please you? Think you this sufficient, that men should make this answer only, and be presently baptised, and yet confess nothing of the Catholic Church, nothing of remission of sins, and those several articles, which are named in the Apostles Creed? Well, if this Eunuches brief answer were sufficient to procure present Baptism, and licence to departed: why do not we take the same course (saith Saint Austin) and in case of necessity, cum ad baptizandum urget temporis augustia, when the straightness of time urgeth us to baptise, why do not we take away those questions, and interrogations, which we hold necessary to express at the time of baptism? Why certainly (saith Saint Austin) si Scriptura tacuit, 
Aug. Ibid.  atque intelligenda admisit caetera, if the Scripture passed if over the rest in silence, and left them to be understood; then surely, when the Scripture tells, that Saint Philip baptised the Eunucu, in co intelligi voluit impleta omnia, in that one word it would have you understand, that all things were performed, which are requisite to Baptism.  
40 In like manner, when we read, that the believers were baptised in every country, where the Apostles came, we must think, that confirmation followed after, 
Aug. Ib.  and the holy Eucharist, etc. quae licet taceantur in Scriptures gratia brevitatis tamen serie traditionis scimus implenda, which though they be omitted in Scripture for brevity sake, yet we know by the continual practice of the Church of Rome, Africa, 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 only to confess or teach those things, which are to be believed concerning Christ, but those also, which must be observed, and performed by every man, that is to be engrafted into the body of Christ.  
41 Thus you see, that wheresoever Saint Peter, S. john, and Saint Paul came, and consequently the rest of the Apostles, there the doctrine of Confirmation passed for currant. And (which is worth the observation) in all the Father's writings Confirmation takes his place next to Baptism, as being ever to succeed Baptism. This course the Apostles began, and the Fathers followed their steps, as you have heard out of Tertullian, Cyprian, and Saint Austin, who ever give confirmation the next place to Baptism.  
42 This were sufficient to prove the Antiquity of this Ceremony, or Mystery, if we were fully persuaded that this were the true and native sense of those places, which have been cited. But some, who in their church-government admit no Hierarchy, and so consequently deny the order of Bishops, must not admit of confirmation, nor of those received interpretations of Scripture, which make for confirmation. Quibus enim suit propositum al●●er docendi, 
Tertull de praeser. c. 38.  eos necessitas coegitaliter disponendi instrumenta doctrinae: they that were resolved not to admit of Bishops, were of necessity to interpret those places otherwise, which make for confirmation, because it is a service performable by Bishops only: and therefore these new Doctor's labour and strive to elude the testimonies & practices of the blessed Apostles, by false and frivolous expositions, such as were never heard of till these latter times. 
Tertull. Ibid.  Sed illic et Scripturarum, et expositionum adulteratio deputanda est, ubi diversitas invenitur doctrinae: but for certain there is the adulterating both of Scripture, and the expositions of Scripture, where there is a diverse doctrine from the Apostles, and the primitive times.  
43 Behold here a late doctrine, a strange exposition of holy writ. These expositors tell us, that this Imposition of hands was extraordinary, and given only to the Apostles, as a gift proper, and peculiars to those times; not for the increase of grace, or strength of faith, no; but for the gift of tongues, prophesiying, and such like strange miracles, which were then requisite for the propagation of the Gospel in the beginning, but soon after ceased, and so the effect of Imposition of hands (it seems by them) was only 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 appear to be chief given 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 tinkling Cymbal, and no more: but the latter, 
1. Cor. 13.1.  that same gratia gratum faciens, that excellent gift is infused into us for our own good in gratiam gloriae, that so being partakers of grace in this life, we may be heirs of glory in the life to come: for by this grace the Spirit beareth witness with out spirit, 
Ro. 8.6.  that we are the sons of God.  
44 But this evasion is repugnant to the true genuine sense of holy Scripture: for that of Christ to his Apostles, 
Luc. 24.49.  Luke 24. Sedete in civitate, donec induamini virtute ex alto, Tarry in the city of jerusalem, until ye be endued with power from above,) did not only, imply those external and glorious gifts of miracles, tongs prophesying, and the like, which they had ad incrementum Euangelti, for the increase of the Gospel; but other internal & comfortable graces also of the holy Ghost which they had infused into them, ad incrementum fidei, & sanctitatis, for their own peculiar sanctification. Otherwise those external gifts might have been but fallacious, fruitless symbols, glorious shows, vanishing shadows, and (the truth is) had little, or nothing availed themselves.  
45 But if we look well into the text, we shall find there, that on the day of Pentecost, when the Apostles received those goodly miraculous gifts, simulinduebantur virtute ex alto, they were also endued with power from above, not only that they might speak with tongs, sed ut loquerentur linguis magnalia Dei, but that they might speak the wonderful works of God: 
Act. 2 11.  nor that only, to edify others, & to be as bells to toll others to Church, and be ne'er the better themselves: but so to confirm, and strengthen them in their own particulars, ut cum fiducia loquerentur verbum Dei, 
Act 4.31. &, 33.  & ut virtute magna redderent testimonium resurrectionis Christi, that they might speak the word of God boldly, and with great power bear witness of the resurrection of Christ. Before they were orphani (as our Saviour terms them) orphans, comfortless, fearful orphans: 
joh. 14.18. Mat. 26.70.  S. Peter denied his master to silly maid; but being once confimed by this Comforter, having received the holy Ghost, they become potentes ad praelium, mighty in the battles of the Lord, the worthies of Christ, 
1. Cor. 4.9.  the wonder of the world; men & Angels stand amazed at their constancy and courage. So then they received not only outward, but inward gifts and graces also, by the descent of the holy Ghost upon them.  
46 As for those external gifts of the H. Ghost, though they have long since ceased, & are not now conferred by imposition of hands, yet they continued in Irenaeus time, 
Iren. 12 c 5.  as himself witnesses; (& he lived 178 years after Christ and we find not any where, 
Bucol. Chron.  that those miraculous gifts were conferred by any, save only Bishops, the Apostles successors for a time even in that power.  

Aug. cont. Donat l. 3. c. 16.  47 But however those wonderful gifts, and miraculous graces are now abolished, yet the inward gifts of sanctification, of fortitude, of love, and charity, are at this day continued in the Church, by the ministry of Bishops in Confirmation. So Saint Austin.  

Berinthia ser. 1. in Pentecost  48 And a long time after him Saint Bernard speaking of those two distinct graces of the holy Ghost, tells us concerning the former, that Nobis illa manifestatio potius, quam Apostolis facta est, the gift of tongues, prophesing, etc. was rather for our good, than the Apostles benefit; they took the pains, we reap the profit: but there was (saith he) another manifestation of the spirit in cis in them, which concerned themselves most, et haec usque bodiè fit in nobis, and this latter at these days is wrought in us.  
49 Some there are, (I know) that make question, whether by Imposition of hands we receive the holy Ghost, seeing we receive not those external gifts of the holy Ghost. But Saint Austin takes up such questionists very roundly. 
Aug. tract 6. in Epist. joh.  Numquid (saith he) quia miracula non edunt, what, because they work no miracles, because they speak not with tongs, because they prophesy not, ita perverso corde aliquis vestrunfuit, is any man amongst you of so perverse a disposition, so froward a spirit, so incredulous, that he dare affirm, that these confirmed christians have not received the holy Ghost? Wilt thou know certainly, whether thou hast received the holy Ghost or no? 
Aug. Ib.  Interroga cor tuum (saith that worthy Father) look into thy heart, ask thy soul and conscience, and that will tell thee, if perchance thou hast received Confirmation, and not the benefit of Confirmation: for it is in this holy rite, as in the blessed Eucharist, Recipitur ad modum recipientis, it is received, as the receiver is disposed, whether well or ill. Receive it therefore cheerfully, reverently, and thankfully, and without all doubt, you shall be endued with power from above, which shall help you forward in the way of salvation.  
50 This S. Austin makes evident against the Donatists; for he shows them, that there are three things to be observed in confirmation. One is the Sacrament itself; 
Aug de Bapt. cont. Donat. l. 3. c. 16. Aug de Doct. Christ. l. 3. c. 9 Aug. Epist. 118 ad lanuar. Hook, Eccl. po. l. 5. §. 66  as he calls it (a Sacrament not of that excellency, as to be ranked with the blessed Eucharist, & Baptism, as is to be seen in his 3. book de doct. Christ. & in his 118. Ep. but as M. Hooker terms it, a Sacramental compliment) which Sacramental compliment (saith S. Austin) etiam Simon Magus habere potuit, Simon Magus might have had for he was baptised. The 2. is operatio quaedam spiritus a certain kind of operation of the, same Spirit, wrought by imposition of hands, quae in malis hominibus etiam fieri solet, which was usual even in bad men; as the gift of prophecy, 
1. Reg. 10.  which king Saul had even at that time, when he persecuted David: and those gifts of miracles, which Simon Magus would have bought for money, 
Act. 8.18.  and are now ceased. The third is operatio eiusdem spiritus, the high operation, even the gifts and graces of the same spirit, to strengthen & confirm Christians in the true faith; to maintain and increase love and charity amongst professed, and believing Christians.  
51 Of the first all Christians are capable, that is, of Confirmation, both then, and ever since: of the second, viz. the operatione of miracles, all were capable, both good and bad in those days, 
Aug de Bap con. Dona l. 3. c. 16.  as it pleased the spirit to dispose those gifts: of the third, that is, the good and blessed work of unity and charity, and the increase of grace, neither heretic nor schismatic is capable; but only those, who live quietly & peaceably in the Catholic Church.  
52. Hereby it appears first; that not only those external gifts of miracles, tongues, etc. were given by Imposition of hands: but the external graces also of the holy Ghost, who promised to continue with the Church to the end of the world. 
joh. 14.16.  For when our blessed Saviour made that promise of sending the holy Spirit, he not only said, I will pray the Father, and he shall send you another a comforter: 
〈◊〉. 16.1.17 10  but he makes the same prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Apostles & Disciples, who were then present, and generally for all those, that should believe in his name through the Apostles, and Disciples preaching. And Saint Peter prophetically (before he knew it belonged unto the Gentiles) expounds this promise to be made to you (jews) & to your children, and to all that are a fare off, even as many, as the Lord our God should call. And this could not possibly hold true, if it were only spoke of these glorious gifts, which are manifest to the outward eye, and are now ceased.  
53. Secondly, That this promise of the holy Ghost made by our Saviour, aimed not merely add gratias gratis datas, at the external miraculous gifts; but chief ad gratiam sanctificantem at that invisible sanctifying grace, witness our Saviour himself, Expedit vobis, ut ego vadam, john 16. It is expedient for you, that I leave you; for if I depart not from you, 
joh. 16.17.  that Comforter will not come unto you; but if I go, then will I send him to you. Now if the holy Ghost were not given ad corroborandum, et sanctificandum, to confirm their faith, and sanctify their conversation, then might these gifts serve rather ad inflandum, to puff them up by miracles, tongues, prophesying, etc. which would sooner breed a conceit of glory, than any increase of grace; and are more for the behoof of others, than the receivers benefits; as I noted before out of Saint Bernard. 
Ber. Ser. 1. in Pentecost.  And then were not those gifts of so great worth, that they should be preferred before the corporal presence of our blessed Saviour; unless it were by Simon Magus or some such vainglorious hypocrite.  
54 Thirdly, those miraculous gifts of the holy Ghost were not common alike to all believers, but the Spirit distributed them at his pleasure, as he thought best, ad dilatanda Ecclesiae primordia, for the good of the Church, and increase of Christianity: 
Aug. de Bap. cont. Donat. l. 3. c. 16.  but this gift (we now treat of) was given to all the faithful by Imposition of the Apostles hands: for the Apostles laid their hands upon those that were baptised. 
Act 8 17. Act 19.6.  Acts 8. & Acts 19 both Samaritans, and Ephesians, and all these received the holy Ghost; yet all wrought not miracles: So S. Paul. 1. Cor. 12. Are all Apostles? are all Prophets? 
1. Cor. 12.29.  are all teachers? are all workers of miracles? Have all the gifts of healing? 
Lyra in locum 4.  do all speak with ●ongs? do all interpret? As if he should say, no, they do not. So Lyra.  
55. Fourthly, when the Apostle reckons imposition of hands amongst the principles of Christian religion, 
Heb. 6.2.  and those fundamental points of faith, wherein the younger sort was, and is to be trained up, it cannot possibly be imagined, that it belongs only to those visible, and miraculous signs (for then were it no fundamental point of religion, and to what end should children be instructed in it?) but it belongs rather (as Saint Ambrose notes) ad confirmationem unitatis in Ecclesia Christi, 
Ambros. in Heb. 6.  to the confirming of unity in the Church of Christ, 
Au●. quaest 44. i●. Non. Test.  and this (saith he) post baptismum à Pontificibus fieri solet, was usually done after (not afore) baptism, by the Bishops; and only by the Bishops, saith S. Austin.  
56. Finally, it is a reason sufficient to prove, that Imposition of hands wrought not wonders only, because what the Apostles did here to the Samaritans, the same form of blessing hath ever since continued in the Church: and the effect, the blessing itself hath (I doubt not) been derived to us by the Bishops, and only by the Bishops, the Apostles only successors in this office: 
Melch. Can. 3. de consecr. Dist 5. L●● Epist. 37. Dom Episc. Ravenna c. 2.  for which cause it was named heretofore Manus impositio Episcoporum, and Episcopalis manuum impositio, as at this day it is called bishoping with us, showing by the very name, that our ancients held it the proper, and peculiar office of the Bishop. Optatus therefore proving that Macharius was no Bishop, brings this for a main argument, 
Optat. Milevit. ●●ht. P●●m. l. 7  Nec in of ficio Episcopali versatus est, nec manum alicutamposuit, he performed not the office of a Bishop, he used not imposition of hands, and therefore he was no Bishop.  
57 The Apostles only did it in their times, not the Disciples, not Deacons, not Philip, no (saith Saint chrysostom) he might not do it: neque enim facultatem habetat, 
Chrys, hom. 18 in Act. Apost.  for he had no such power, no such authority, but Saint Peter and Saint john (who were Apostles) they might they did confirm: 
Chryso. Ibid.  Hoc enim donum (saith chrysostom) solorum Apostolorum erat, this gift belonged to the Apostles only: and the truth is (as the same Father professes) Hoc erat in Apostolis singular, this authority was singular in the Apostles: the Apostles, and only the Apostles could bestow this gift of the holy Ghost in confirmation; 
Higher ad Marc-cp. 54. adversus Montanum. Cypr. ad jubianum: Epi. 73.  & apud nos (saith S. Jerome) Apostolorum locum tenem Episcopt, in Church's orthodox (such as S. Jerome lived in) the Bishops hold the Apostles room: & therefore S. Cyprian tells us, that the Apostles did that in their days, quod nunc geritur, which was practised in his time, & S. Aust. relating how the Apostles prayed, & laid their hands on the Samaritans, that the H. ghost might come down upon them, adds instantly, 
Aug. de Trin. l. 15. c 26.  Quem more in suis Praepositis etiam nunc seruat Ecclesia, which is the same with S. Cyp. naming also the Ministers of this blessing, Praepositos, the Bishops of the Church. And this is no more than Cal. acknowledges in his Instit. Hic mos olim fuit, this was a custom long since (saith Cal. 
Calu. Instit. l. 4. c. 29. ● 3. ) that Christians children, when they come to years of discretion, should be brought before the Bishop to be confirmed: & this he calls solennen benedictionem a solemn benediction and then he brings in that of S. Iero●●, 
Hierom. cont. Lucifer. c. 4.  who avows it to be Apostolicam obseruationem, and Apostolic observation, or institution: however he seems not very well pleased with that Father for affirming it.  
58 Thus you see, how we have deduced the Antiquity of Confirmation from the Apostles themselves, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if from them, sure from God: for every ordinance Apostolic we take to be the action of the holy Ghost: 
Caluin. Instit. l. 1 c 9 §. 6.  and by Caluins' consent, we are no way to be blamed, so long as we imitate an example Apostolic: but they are rather to be condemned, who forsake this holy, and Apostolic Institution. Zanchius therefore speaking of Imposition of hands, acknwoledgeth, what we all confess, that we have no precept for it, 
Zanch. in 4. precept.  interim (saith he) exempla Apostolorum, & veteris Ecclesiae vellem pluris aestimari, notwithstanding I could wish, that the example of the Apostles, and of the ancient Church might have better esteem amongst us: immò deberent nobis esse instar legis divinae, yea (saith he) their examples should be to us as a divine precept.  
59 For continuance of Confirmation in the Church (if I were ambitious in this kind) I could pass through the Church History, Counsels, and Fathers to this present day: but much hath been spoken concerning it already, and I will not clean tyre out your patience, I will only allege two or three notable instances, which make much for the present purpose.  
60 I will begin with Cornelius, who was Bishop of Rome 250. yea●●s after Christ. This worthy Martyr writing to Fabian Bishop of Antioch, concerning Novatus the Puritan heretic, (for Eusebius 
Euseb. hist. Eccles. l. 6. c. 42▪  notes him to be the ringleader of all those, qui ment inflati seipsos puros esse profitentur, who are the only pure men in their own conceits) reports, how he was possessed with a Devil (as all heretics are little better) and being delivered by the exorcists of those times, not long after he fell dangerously sick; and (to be brief) Baptismi infusionem accepit, etc. he was baptised, as he lay sick in his bed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Euseb. Ib. ) if a man may say, that such a fellow were capable of Baptism: but after his recovery (saith Cornelius) he received not those blessings, Quae iuxta Ecclesiae Canonem consequi oportebat, which he ought to have received according to the Canons of the Church. And what were they? Obsignationem ab Episcopo collatam, 
Euseb. Ibid:  Confirmation from the Bishop, that he wanted. And then he infers, Quum autem illa potitus non sit, 
How this phrase of Cornelius ought to be understood, see §. 65. etc. & §. 71  quomodo (quaeso) Spiritum Sanctum adeptus est? Since he wanted Confirmation, by what means did he obtain the Holy Ghost?  
61 Out of which words we may gather two notable observations. 1. That by a Canon of the Church in the more perfect times, Confirmation was appointed to follow after Baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Eusebius hath it) to be signed and crossed by the Bishop. 2. That Confirmation was held the ordinary means, whereby we receive the holy Ghost, ad augmentum, & robur, to the encease, & strength of faith.  
62 But me thinks I hear, 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 prejudicial to Baptism, and seems to derogate from the power of that Sacrament: and a man may (perchance) now (as some in former times) object against Confirmation, in behalf (as it were) of Baptism, 
Euseb. Emis. hom. in Pent. ad Populum,  Quid mihi prodest post mysterium baptismatis ministerium confirmantis? What profit have I by Imposition of hands? What use is there of Confirmation after Baptism, and the mysteries of Baptism? Quantum video non totum de fonte suscepimus, si post fontem adiectione nout generis indigemus? as fare as I perceive, we have not received our Christendom fully from the font, if after Baptism we need the addition of some new grace: which (it seems) we do, if certain graces and gifts of the holy Ghost be ascribed to Confirmation as proper to it.  
63 We confess indeed in Saint Augustine's phrase, non toleratur, nisi intelligatur; that phrase of Cornelius is not to be endured, unless it be rightly understood: let us hear therefore Eusebius Emis.. (who lived within the first five hundred years) and see whether he hath given a sufficient exposition of it, and an answer to this objection. Behold, he tells us, that this addition of Confirmation doth no way derogate from baptism, 
Emis. hom. in Pent.  or the virtue of Baptism. Sic enim exigit militaris or do, this course, this order is observed amongst military men, (and the Church is militant here on earth) when the General of an army hath entertained a fresh Soldier into his company, ●●n solum signat recepsum, sed etiam armis competentibus inst●●uit pugnaturum: He doth not only sign him with his badge, or colours, but he furnishes him too with such weapons, as are fitting for a man of arms. So (saith he) to a man, that is signed with Christ's colours, that is baptised before, 
Ibid.  benedictio illa that blessing of Confirmation, munitio est, is a guard or defence, and serves instead of armour against the enemy. Hast thou pressed, hast thou signed (saith he) a soldier for God's battles? Give him also those necessaries, which are requisite for such a service. Is it enough (think you) for a father to leave his infant child a goodly portion, if he labour not also to provide him a faithful guardian? 
Ibid.  Paracletus regeneratis in Christo & consolator, & tutor est: the holy Ghost (saith Emis.) is both a Comforter and a guardian to all those who are regenerate in Christ jesus, and these offices he exerciseth in and by Confirmation.  
64 The holy Ghost therefore bears his part both in Baptism and in Confirmation; but with diverse effects, Spiritus enim sanctus, qui super aquas Baptismi salutifero descendit illapsu, 
Emis. Ibid.  for the holy Ghost (who descends upon the waters of Baptism with a saving grace) gives fullness of innocence at the Font; but in Confirmation he gives strength and increase of grace. In Baptism he regenerates us to life; after Baptism he Confirms, he arms us for the battle. In baptism he doth nourish us, after Baptism in Confirmation he doth strengthen us. And so the blessings of Baptism are sufficient for all those, who are ready to departed this mortal life: but for them, that live longer, the assistance of Confirmation is very necessary. Baptism of itself (without Confirmation) saveth them, who are instantly to be received into the peace of heaven; but confirmation doth furnish, & arm all those, who are reserved for the bitter agonies, and dangerous battles, which are sought in this vale of misery, 
Ibid.  this world of temptation. But he which after Baptism dies immaculate in the innocency acquired in Baptism, 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 fare Emissenus.  
65 This was the opinion of those primitive times, and this gave occasion to Cornelius Bishop of Rome, to say of that heretic Novatus, who was never confirmed, Cum illa potitus non sit, etc. since he enjoyed not Confirmation (that is, would not be confirmed) by what means (think you) did he receive the holy Ghost (as he is given in confirmation?)  
66 For although the effects of the holy Ghost be very admirable, and divine in Baptism, yet in especial manner the H. Ghost is appropriated to Confirmation. For in Baptism our regeneration is especially attributed to Christ, by whose blood we are washed, and cleansed from our sins; but in Confirmation the especial effects thereof are ascribed to the holy Ghost. Not but that the whole Trinity works both in the one, and in the other: but that we might the better distinguish, and discern the diversity of graces, and acknowledge the distinction of persons, therefore Confirmation is expressed by Imposition of hands, and giving the holy Ghost, and Baptism by washing (through the blood of Christ) in in the name of the Father the Son, and the holy Ghost.  
67. For (as Gregory Nazianzen notes excellently) when the Son of God (the second person) had been conversant amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally: fit it was also that the holy Ghost (the third person) should appear unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape; 
Greg. Naz. Orat. in Peut.  and when the Son of God departed from us, than it behoved the holy Ghost to descend unto us, that so the H. Ghost and his blessed operations might be known to the world no less, than our Saviour was, & his marvellous and worthy effects, & both distinguished the one from the other; which caused the Fathers to make difference of the effects in the means & working of our salvation, ascribing especially the effects of Baptism to Christ, & the effects of confirmation to the H. ghost, esteeming both convenient, and requisite, for every Christian, before he be admitted to the holy communion.  
68 Euthymius therefore treating upon those words of our Saviour (Si non abiero, Paracletus non veniet ad vos, 
Euthym. in joh. 16.  etc. Unless I go from you, the Comforter will not come unto you: but if I depart from you, 
joh. 16.17.  I will send him to you) tells us, that it was decreed by God from all eternity, that every one of the 3 persons in the Trinity should do something for the procuring man's salvation: and perform (as it were) a several office every one of them. The Father sent the son and drew diverse to the son; the Son taught, redeemed, and set man at liberty: the holy Ghost daily perfits, confirms & sanctifies man. Suas cuique vices fuisse, 
Euthym. Ibid.  suum cuique tempus suam quemque egisse personam: In this great business of our salvation every person had his turn, every one his time, and every one acted (as it were) his own person. For although the whole Trinity (saith Schlusselburge) doth jointly work the redemption of man (as holy Scripture teaches) tamen cuiusque personae proprietas obseruatur, 
Schlussel. de Stancar. p. 52.  yet in this general work the particular propriety of every person is observed, and the Son only is ordained our Mediator and Redeemer: thus in like manner, though the grace of Confirmation is wrought in us by the whole Trinity, yet (we see) the holy Ghost is termed in Scripture our Comforter and Confirmer. To the one both Scriptures, and Fathers attribute the virtue of Baptism, to the other the validity of Confirmation: and hence (it may be) it is, that Saint Luke saith, 
Act. 8.16.  that the holy Ghost was come down on none of the Samaritans, but they were baptised only in the name of the Lord jesus Christ. Whereby he distinguisheth the proper effects both of the Son and of the holy Ghost, attributing the effects of Baptism to the Son, and the grace of Confirmation to the holy Ghost: and yet we know by Scripture, that the holy Ghost was, and is given both in the one, and in the other: and the Samaritans baptism in the name of the Lord jesus was not void of the holy Ghost.  
69 This diversity of receiving the holy Ghost in Baptism and in Confirmation, Tertullian observes, and distinguisheth in this manner. In Baptism (saith he) Recipit quis illum Dei spiritum, etc. man receives that Spirit of God, 
Tertul. de Bapt. c. 5.  which in the creation he received from the breath of God, but lost afterward by his fall. Non quod in aquis (saith Tertullian) Spiritum sanctum consequamur, sed in aqua emundati, 
Ibid. c 6.  sub Angelo spiritui sancto praeparamur: not that we receive the holy Ghost in the waters of Baptism, but being cleansed by water, we are prepared by the Angel to receive the holy Ghost. He hath reference to the Angel in the pool of Bethesda, 
Ibid c. 5.  which was a type of our Christian Baptism; as he notes before.  
70 After this, speaking of confirmation, he saith, Dehinc manus imponitur, per benedictionem advocans, 
Ibid. c. 8.  et invitans spiritum sanctum, after Baptism follows Imposition of hands (that is, Confirmation) by benediction, and blessing us, calling and inviting the holy Ghost to come down upon us: and then expressing the manner by a pretty simile of some wind and water instruments (but to me as yet somewhat obscure) he concludes the point with this question: 
Ibid.  Non licebit Deo in suo organo per manus sanctas sublimitatem modulari spiritalem? Is it not lawful for God to modulate, or tune in man (who is his own organ or instrument) an high and spiritual note by Imposition of holy hands? He means the gifts of the holy Ghost, which are given in a sublime and high measure in Confirmation.  
71 We must not conceive either by those words of Cornelius concerning Novatus, 
Euseb hist. Eccles. l. 6. c. 42.  (Cum obsignatione ab Episcopo non sit potitus, etc. since the Bishop never confirmed him, how could he receive the holy Ghost?) or by these of Tertullian, 
Tertu●. de Baptist c▪ 6.  (Non in aquis spiritum sanctum consequimur, we receive not the holy Ghost in Baptism) that the presence, power, or effects of the H. Ghost are secluded from Baptism; (God forbidden, we should think so;) but we must consider, that in these, and the like words of those reverend Fathers, there is only a diversity noted of the operations of the holy Spirit: which (as they thought) were more observable in confirmation, confirmation adding a farther degree of grace to the grace received in Baptism. This is plain by certain passages of Tertul. for he calls the waters of Baptism, pristinam sedem spiritus sancti, the ancient seat of the he holy Ghost, as may be seen in the same book: 
Ibid. c. 8.  where he saith, Tunc then, that is, in confirmation after baptism, ille sanctissimus spiritus super emundata, et benedicta corpora libens à patre descendit, the most H. spirit descends willingly from the Father upon those cleansed, & blessed bodies by baptism, et super baptismi aquas, tanquam pristinam sedem recognoscens, conquiescit, & settles himself upon the waters of baptism (that is) upon them that are baptised, acknowledging (as it were) his ancient & former place. This (though perchance Tertul. had a farther reference) may be understood as well of these waters of baptism, whereby all Christians are cleansed, as of the waters of jordan, wherein Christ was baptised: for that indeed is priftina sedes the first & ancient seat of the H. Ghost, which is still continued in the Church of Christ by the waters of Baptism.  
72 Now Caiet. is of opinion, that the H. Ghost descended twice upon our Saviour, 
Caict. in Euan joh. c. 1.  once in Baptism, & once after Baptism, & Barradius saith, it had been a very probable opinion, 
Barrad.  so he had brought authority for it out of Scriptures, or Fathers. First (saith Caiet.) the holy Ghost descended upon Christ in or at the time of baptism. Io. 1. for the coming down of the H. Ghost and resting upon him, was the token which was given S john, 
joh. 1 32.  whereby he should know Christ sensibiliter et determinatè sensibly in particular, whom before he knew only intelligibiliter et in generali, in his understanding by some general 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 plain Mat. 3. that the Baptist knew Christ, when he laid his hands upon him to baptise him; for Saint john put him back, saying, I have need to be baptised of thee, 
Mat. 3.14.  and comest thou to me? By which words it appears evidently, that S. john knew Christ at the instant of baptising him: and Pererius professeth, 
Perer. in c. 1. Euan joh. Disput. 48:  that the Baptist knew not Christ otherwise, then by the holy Ghost lighting and remaining upon him. The holy Ghost therefore descended visibly upon Christ, before Saint john knew him to be the Christ; and that descending was in, or at the time of his Baptism.  
73 2. After baptism the H. Ghost descended upon jesus, as is to be seen in three former Evangelists, for there it is said, that the holy Ghost came down upon jesus, when he was come out of the water, 
Mat. 3.16. Mar. 1.10. Luc. 3.22.  after he had been baptised, And this latter coming down of the holy Ghost seems to be instead of confirmation; which is not any new imagination, but is grounded upon Optatus opinion, who was (in S. Aust. judgement) Venerabilis memoriae, et Catholicae communionis Episcopus, 
Aug. cont. Ep. Parmen. l. 1. c. 3,  a Bishop of reverend memory, & of the Catholic communion or religion. And this Catholic Bishop Optatus saith, 
Optat Milcu cont Parm. l. 4  Apertum est coelum D●● patre ungente, spiritale olcum descendit in imagine columbae, et insedit capiti eius, et perfudit eum: The heavens opened, God the Farther anointing him, 
joh. 1.  the spiritual oil descended in the shape of a Dove, & sat upon his head, & over sprinkled him, or (if I may so say) overshadowed him. And then he adds, 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 seem to be wanting to Christ, the voice of God was heard from the cloud, saying: This is my beloved Son, in whom I am well pleased. 
Mat. 3.17.  Which voice was heard (according to Caietan) at the second apparition of the holy Ghost. Which double apparition (it may be) is the same with that of Saint john, 
joh. 1.  descending, and remaining. Whereby it may seem, that jesus himself was both the Author, and partaker of those three great and blessed mysteries, Baptism, Confirmation, and the holy Eucharist.  
74 So then (you see) according to Optatus opinion, Confirmation is not only more ancient than preaching to the Gentiles (as heretofore hath been manifested) but it hath the beginning not long after Baptism, & before Christ's preaching to the jews; for he was baptised before he preached; 
Mat. 4 17.  that's plain.  
75 But to return, it is evident also by another place of Tertullian, that he held, that the holy Ghost was given in Baptism: for disputing against Martion he saith, first, that Baptism is the Sacrament of Faith. Secondly, The remission of sin. 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 appears, that Tertullian verily believed, that the holy Ghost was first gotten in, or given by Baptism: whose operation though it were available in Baptism, yet in Confirmation it was held more effectual for some other ends, 
Tert. de Baptis. cap. 8.  sublimitatem modulando spiritalem, by stretching forth his gifts to higher strains.  
76 And this high conceit of the fruits and effects of Confirmation so prevailed in those times, that Saint Cyprian (as it seems) ranked Baptism and Confirmation in the same order, 
Cip. Epist 76 add Steph.  calling them both Sacraments, or mysteries in a large sense, & held them both necessary for a Christian, if both might be had conveniently: for having occasion to speak of such, as returned from heresy to the Catholic Church, and maintaining, that they ought to be rebaptised (which at that time was the African error) when some other thought it sufficient, to have them confirmed by Imposition of hands, without rebaptising them: he would not yield unto it, but said, Tunc demum plene sanctificari, & esse filii Dei possunt, si Sacramento utroque nascantur, then may these heretics be fully sanctified, and become the sons of God, if they be borne again of both the Sacraments (namely of Baptism, and confirmation:) for he held the Baptism of heretics to be no Sacrament.  
77 The same sentence was delivered by Nemesianus one of the Bishops, who were present at the Council of Carthage, where this question was ventilated of rebaptising heretics: 
Apud. Cyp. de haeret baptisandis.  Manifestumest (saith he) utroque sacramento debere eos renasci in Ecclesia Catholicae, It is manifest, that all they, who return from heresy, must be borne anew of both the Sacraments (meaning Baptism & Confirmation) in the Catholic church. For, 
Hooker Eccl. pol. l. 5. §. 50.  in the writings of the ancient Fathers, as Master Hooker well observes, all the articles which are peculiar to Christian faith, all duties of religion containing that, which sense, or natural reason cannot of itself discern, are most commonly named Sacraments: and so I understand Sacraments through all this sermon. For though the Fathers, 
Bull 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 Baptism, and the Lords Supper are; because there is wanting verbum et elementum ex institutione domini, the word and element set down by the institution of Christ, which the other two have: and therefore we term those mysteries (but not properly Sacraments) which have a Ceremony, but not an element, neither verba formalia express formal words appointed by our Saviour; both which are necessarily required (as Thomas teacheth) to a Sacrament rightly, and properly so called. First, there must be Verba determinata (saith he) positive words determined by Christ, 
Tho. 3 c. 66. 7. c.  which are (as it were) the form 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 only as hath been instituted & enjoined by Christ himself. We esteem not therefore any other element (though named by the Fathers, and used in the primitive and Apostolic times) fit to be called a Sacrament, 
Ib q 72. 1. 1.  when it is consecrated by words of our Saviour; for that also must be res determinata, a determinate matter, or element selected by Christ for that holy end; in whose power only it is to constitute a Sacrament, and to appoint both matter and form, that is both word and element; without both which Sacramentum proprie dictum a Sacrament properly so called cannot stand.  
78 This consideration moved some of the more ancient schoolmen (as Cassander observes) to number only two Sacraments, which they call Sacramenta propriè dicta, namely, Baptism, and the Lords supper, 
Cassan, consul. art. 13.  because they two only have verbum & elementum ex divina institutione determinata, both word and element ordained by Christ, who is both God and man. The first, that ever reckoned (saith he) upon seven Sacraments, was Peter Lombard; 
Ibid.  and since that time the Schoolmen are become iurati in verba magistri, so wedded, and (as it were) sworn to that fond opinion of the Master of the Sentences, that they forget their grounds, and contradict their own principles, as might be showed at large. But (I fear) I have already digressed to much, Nunc itaque recurrat stylus ad suam materiam, 
Bern. de consid ad Eugen. l 2. c. 1.  (as sometimes Saint Bernard said) & in eo quo proposueramus, suo tramite gradiatur oratio, let us now therefore return to the matter we had in hand, and see (as order requires) what reason Saint Cyprian gives for his opinion, concerning the necessity (which he seems to imply) of Confirmation.  
79 The reason he gives, is that saying of our Saviour, 
john 3.5  Nisi quis renatus fuerit, etc. Except a man be borne again of water, and of the Spirit, he cannot enter into the kingdom of God: which he interprets thus; Except a man be borne again of water (in Baptism,) and by the Spirit, or the holy Ghost, (in Confirmation) he cannot enter into the kingdom of God. This sense seems to have been received in those times, and continued long after in the Church of Christ; for you may read the same interpretation in a sermon of Euseb. 
E●●s. ●●n. in do 〈◊〉 Post Me●●s,  Emis. who lived about 200. years after S. Cyprian.  
80 And S. Aust. proving against the Novatians; that S. Peter was baptised, seems to favour the same interpretation: for he saith, that S. Peter and the rest of the Apostles were baptised before the time, that S. Peter denied his Mr. but nondum confirmati, 
A● Epist 1ST 〈…〉.  etc. they were not as yet confirmed by the holy Ghost, who appeared unto them on the day of Pentecost; neither were they confirmed by that inspiration of our Saviour, when he breathed on them, saying, Receive the holy Ghost: Vnde recte dici potest, 
〈◊〉. 12.  from whence (saith S. Austin) we may safely conclude, that when S. Peter denied his Mr, Nondum fuerant Apostoli baptizati, non tamen aqua, sed spiritu sancto, the Apostles were not then baptised; baptised they were with water, but they were not baptised with the holy Ghost, (that is, Confirmed) And yet S. Austin is of opinion, that the Apostles were baptised with the baptism of Christ. 
A. ●. Ib.   
81 This exposition of S. Cyprian (upon those words of our Saviour, Nisi quis renatu, fuerit, etc. though it be not now commonly received, is far more probable, & much more agreeable to the Analogy of faith, 
Cip. Epist 76 add Steph.  & practise of the first Church, than that late construction of some Novelists; who take water in that sentence of our Saviour by a Metaphor, or borrowed speech for the spirit of God, the effect whereof (say they) it shadows out; so that, as by water and the spirit some understand Baptism only, these men understand not baptism, but the Spirit of God only, which cleanseth the filth of sin, 
T. C. l. 1. p. 143  and cooleth the boiling heat of an unquiet conscience, as water washeth the thing that is foul, and quencheth the heat of the fire. So Cartwr. that he may discredit the use, and necessity of private Baptism. But we hold it for an infallible rule in exposition of Scripture, 
Hooker Eccles. pos l. 5. §. 59,  that where a literal construction will stand, the farthest from the letter is commonly the worst. And those Fathers had for their defence the phrase of Scripture, which under the name of water only (without adding the Spirit) sometimes signifies the Sacrament of Baptism; 
joh. 3.5.  as when we are said to be borne anew, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even of water: for S. Paul teaches us, 
Eph: 5.26,  that God by water doth purify, & 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, etc. for the remission of sins, and ye shall receive the gift of the holy Ghost. 
Act. 2.38.  Where by the word Baptised is signified the Sacrament of baptism; by Remission of sins justifying grace: and by the gift of the holy Ghost Confirmation is meant; or some such gift, or gifts, as were given at the Pentecost, and were received post baptismum per manus Impositionem, 
Caiet. in locum  (as Caietan notes) after baptism by Imposition of hands: which place seems to be parallel with that john 3.5. but yet that usual interpretation of those words of our Saviour (Nisi quis renatus fuerit, etc.) is most Catholic which expounds it of Baptism only: where in is both water, as a duty 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 received, and constantly embraced by the whole Church: and that interpretation of Saint Cyprian, which seems to imply, that Confirmation is necessary to salvation, is thus mollified by the Schools.  
82 Confirmation (say they) is necessary, quia sine ea non habetur finis ita convenienter, 
Tho. 3. q. 65. 4 c.  because we cannot attain our proposed end, which is eternal life, so conveniently without it. Others tells us, that it is not simpliciter necessaria simply necessary: 
Suarez. in 3. ●ho. c. ●. 1. con, 8 ib. in 12. E●up. 38. lect. 1  but yet it is necessaria ad melius esse necessary for our better being in Christianity, that is, valdè utilis est ad salutem, & ad perseverandum in fide, Confirmation is very commodious to make us persevere in the true faith, and very profitable to further our salvation. Some other again say, that Confirmation is of necessity in this sense to salvation, 
〈…〉 12. Mat. ●. 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 eternal life: for that grace is already conferred in Baptism, quae facit dignos vita aeterna, which makes us worthy of the kingdom of heaven; sed est necessitatis, id est, necessarium est, ut non contemnatur, quia si contemnitur, non est aditus ad vitamaeternam: but though Confirmation be not of necessity in that sense, yet it is so necessary, that it may not be contemned, for if we contemn it, contempt will cut off our passage to everlasting bliss. Some such sense as this our Church entertaineth, which requireth Confirmation to be had, before we receive the holy Eucharist, according to the custom of the Primitive times: which custom being joined with the law of our Church makes the practice thereof necessary, and the contempt very dangerous: for, as Saint Bernard saith, Contemptus in omne specie mandatorum paripondere gravis, & communiter damnabilis est, 
De Praecep. & Dispen, c: 12.  Contempt in all kind of precepts (whether they be the precepts of God or man, saith he, whether they be fixed or mutable) is alike weighty, and commonly damnable. He speaks of all such precepts, as are not contrary to the word of God: and though he 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 weakness, but the other aut odiosae pertinaciae est, aut contumaciae non ferendae, contempt breaks forth either from odious pertinacy, or intolerable contumacy: and then (saith he) non peccati species, sed peccantis intentiopensatur, the offence itself is not so much to be regarded, as the intent of the offendor to be respected. Shortly after concluding this point, he resolves thus, Si volumus, & non possumus, securi sumus; si possumus, et nolumus, 
Ib. c. 15.  superbi sumus; If we would perform those duties, which are required at our hands, and cannot, our desire secures us; but if we can, and will not, we are proud: and you know how dangerous pride is by the fall of Lucifer.  
83 And that the holy Ghost may be given in diverse measure, & to diverse purposes: first, in Baptism: Secondly, in Confirmation: and thirdly, at taking of Orders, may appear by the diverse manner, and measure, and seasons, and ends, wherein, and whereto the Apostles received the holy Ghost. Greg. Nazian. saith, that the holy Ghost was given to the Apostles three sundry times, 
Greg Naz. orat. in Pent.  and withal in three sundry measures: 1. Before Christ's passion. 2. After his resurrection; and lastly, after his ascension.  
84 1. Before the passion, when our Saviour gave them power to cure diseases, and to cast out Devils, which they performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Nazian. 
Ibid. ) not without assistance of the holy Spirit. Or else he was given them (as some think) in their Baptism; which appears by that of our Saviour, who said to his Apostles, 
Io. 13.10:  Qui lotus est, etc. He that is washed, needs not save to wash his feet, but is clean every whit: for so S. Austin understands that text, 
Aug. Epist. 108. ad Seleuc.  viz. of the holy Ghost cleansing the Apostles by Baptism.  
85. 2. After his resurrection, when he breathed on them, 
joh. 20.22.  and said unto them, Receive the holy Ghost: at which time he sanctified them, but did not perfect them. Thirdly, After his ascension in the Pentecost, when that promise of Christ was fulfilled, which he made Act. 1. (ye shall receive virtutem supervenient is spiritus sancti, the power of the holy Ghost, which shall come on you) which is understood not only of the gift of miracles, and tongues, 
Leo epist. 37 c. 2. Leoni Epis. Raven.  but of other gifts and virtues especially, which are given in Confirmation: for Leo saith, Per Episcopalem manuum impositionem virtus spiritus confertur, the virtue or power of the spirit is conferred by Episcopal imposition of hands, that is, in Confirmation.  
86 The first of these times (saith Nazian. 
Greg. Naz. Orat. in Pentec- ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in the Apostles, at the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expressly, more manifestly: but in the third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly: for now he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present in in them by his efficacy, and power as he was before, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially: which he himself excellently expesseth in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if a man should say, that the holy Ghost was conversant with the Apostles as a familiar acquaintance, and that he joined with them in governing the state of the Church.  
87 And as Nazianzen, so Saint Austin also acknowledgeth a threefold manner, and measure in imparting the holy Ghost to the Apostles: one manner was invisibly at their Baptism, as he is now given to us: but the other two were visibly, and manifestly: Manifestam enim impertionem spiritus sancti (saith Saint Austin) non semel sed bis numero Dominus egit, 
Aug. tract. 14. in Euan. johan.  the Lord wrought the manifest bestowing of the holy Ghost, not once only, but twice, at two several times: once when he breathed upon them after his resurrection: which (as some say) was only visibili modo after a visible manner: but the other, at the Pentecost, was visibiliter, in a visible form: for the holy Ghost was seen to descend upon them visibly in cloven tongues.  
88 And to these sundry manners, were joined 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 Saviour breathed on them (after his resurrection) quia quantum habendus fuerat (saith Saint Austin) nondum habebant, because they had him not as yet in that measure, as they were to have him. Habebant itaque minus, dandus erateis amplius they had him indeed in a less manner, 
Aug. Ibid.  but he was to be given them in a larger measure: habebant occulte, accepturi erant ; they had him hiddenly, but they were to receive him minifestly: for that was one gift of the holy Ghost, to make it manifest unto them, that they had the H. Ghost: and therefore the H. Ghost was promised, not only to them, that had him not, but to those also, 
Ibid.  that had him already, and that non incassum not in vain; non habenti quidem ut habeatur, habenti autem, ut amplius habeatur, to him that hath not the holy Ghost, that he may have him; and to him that hath, that he may have the holy spirit in a greater measure: thus in baptism the holy Ghost is given to him, that hath him not, that so he may have him: but in Confirmation he is given to him, that hath him already, that he may have him more.  
89 For except there were diverse measures of receiving the holy Ghost, the Prophet Elizeus would not have said, spiritus, qui in te est, duplex sit in me, 
2. Reg. 2.9.  let the spirit, which is in thee, be double in me. 
joh. 3.34.  When Saint john Baptist said, God gives not the Spirit by measure, he spoke it of the Son of God, to whom the spirit was not given in any measure, 
coloss. 2.9:  because in him all the fullness of the Deity inhabited. But to all other the holy Ghost is given in a certain measure, and after he is once given, is added again, and doth superuenire come again upon them in confirmation, as he did superuenire come again upon the Apostles, when Christ breathed upon them: and again at the Pentecost. Thus is he given again and again, 
Aug. tract. 74 in Euang. Ioh●  and added unto us, donec unicuique pro modo suae perfectionis propria mensura compleatur, until every man's proper measure be filled, according to the manner of his perfection; and therefore when we say, that confirmation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that it gives us perfection, we mean not absolute perfection, but such a perfection, as we are capable of; 
Ro. 12: 3:  which is after one measure in one, and in a diverse measure in another. Wherefore the Apostle exhorteth us not to think more highly of ourselves, than we ought: but to think soberly, according as God hath dealt to every man the measure of faith (or of the H Spirit): not that the H. Ghost is parted amongst us, neque enim ipse dividitur Spiritus, sed dona per Spiritum, for the Spirit cannot be divided, but the gifts are divided, or diversely bestowed by the spirit: and therefore the same Apostle saith; that there are divisiones donationum diversity of gifts, 
1. Cor. 12.3:  but one spirit only. This is the doctrine of Saint Austin.  
90 From this diversity of the gifts, and operations of the holy Ghost in the same persons, at the participating of several mysteries, the school seems to have borrowed that acute distinction of three sundry measures of those gifts of the holy ghost, which are bestowed in the Church of Christ: for (say they) there is Spiritus sancti Infusio, 
Rich de S. Vr d●●●. Serm. de Spirit. S.  Diffusio, Effusio, Infusion, Diffusion, and Effusion of the holy Spirit. 1. Infusion is, when less liquor is put into a vessel than it will contain: thus the holy Ghost was infused into the Apostles in Baptism, as namely to the making of them clean both from original, and all former actual sins. 2. Diffusion is, when liquor is poured in so long, till no part of the vessel be left empty; thus the holy Ghost was diffused into the Apostles after Christ's resurrection, 
joh. 20.23.  when he breathed upon them and filled them as full (if I may so say) of the Spirit of God, as they were in the beginning of the Spirit of life: when besides the remission of their own sins received in Baptism, they could remit, and retain other men's sins ministerialiter, as the Ministers, and officers of God ordained for that purpose: Quorum remiseritis peccata (saith Christ) Whosoever sins ye remit, 
joh. 20.23.  they are remitted unto them: and whosoever sins ye retain, they are retained. 3. Effusion is, when the vessel is so replenished, that it runs over again, and may serve to be imparted to others. In this manner the Holy Ghost was effused, 
Act. 2.  or poured out upon the Apostles at the Pentecost; 
Tit. 3.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. Paul) quem effudit, whom God poured out abundantly upon us; 
Caietan. in locum.  tam abundè (saith Caietan) ut in alios derivetur, so abundantly, that they could ministerially, and by certain effects give him to others too: as when they not only received the holy Ghost to work miracles, to speak with tongues, etc. but to give that miraculous power to others likewise by their ministry; as also those admirable effects, which attend Confirmation, and Orders, which have ever been given by the Apostles, and the Bishops their successors, since our Saviour's ascension.  
91 But to conclude this matter: the holy Ghost is given not only in Baptism, and after that in Confirmation, etc. but sometimes also before Baptism (so that it cannot seem to be tied to it) as plainly appears. Act. 10. For when Cornelius the Centurion, 
Act. 10.44. & 46.  and his family were fervent with the heat of faith, and believed in God with all their hearts; the Holy Ghost fell on them, and they praised God with diverse tongues, and languages; which was before they were baptised by S. Peter: but as soon as it was evident, that the gift of the Holy Ghost was poured upon them, Apostolica magisteria, (saith Saint Cyprian) the Apostles, 
Cypr. Epist. 76 ad Steph.  or the Apostolic magistracy (which are now the Bishops) per omnia divini praecepti, atque Euangelij legem seruabant, observed the Evangelicall law, 
Act. 10.48.  and divine precept in all things, both in baptising, and confirming those Gentiles. And thus much is spoke by the way (yet much to our purpose) that no offence may be taken at the saying of Cornelius, who wondered how Novatus could have the holy Ghost, 
Euseb. hist. Eccles l. 6. c. 42  seeing he was never confirmed by the Bishop.  
92 And now Illuc unde abij, redeo, I return to my proposed course, viz. to show, that as the use of Confirmation (according to the Church History) was continued by many particular chief Bishops, so it hath been likewise confirmed by many particular and famous Counsels. I will pass over many later, and instance in one or two of the more ancient: the former is Conciltum Elebertinum, the Council of Eliberis, which was about the time of the first Nicene Council. There we read in the 38. Canon Fidelis aliquis, 
Concil. Eleber. Can. 38.  etc. qui lavacrum suum integrum habet, A Christian, that hath perfect Baptism (I think it means Confirmation after Baptism) posse baptizare in necessitate infirmitatis positum Catechumenum, may baptise a new convert in case of necessity: but so that after Baptism, if the party baptised recover, Ad Episcopum eum perducat, he must bring him to the Bishop. And why so? ut per manus impositionem perfici possit, that by Imposition of hands he might receive perfection, as in those days it was called: not that Baptism should receive perfection thereby, but the baptised; which very phrase the Fathers sometimes used, as also this Council doth in the alleged Canon, and Canon 77. Si quis Diaconus regens plebem, 
●t. Can: 77:  etc. If a Deacon having cure of souls shall baptise any without a Bishop, or Priest, Episcopus eos per benedictionem perficere debebit, the Bishop must perfect them by his bl●ssing, that is, by Confirmation.  
93 My second instance shall be in the Council of Laodicea, held either in the time of Liberius, or of Damasus Bishops of Rome: where we read thus, Oportet baptizatos, etc. 
Concil. Laod. Can. 48.  They who are baptised must receive holy Chrism, that is, Confirmation, (as appeareth by the circumstances of that place) and become partakers of the kingdom of heaven. 
Aug. trac. 118: in so. Euang.  This name of Chrism both Councils, and Fathers give to Confirmation; but we use neither name, nor element, because we find neither in the book of God.  
94 From History, and Counsels we descend to Fathers, and in their writings we find the use, and continuance of Confirmation very frequent, whether we consult the Greek, or Latin Fathers. We have touched upon diverse of them in this passage; it shall suffice therefore now to urge a place of Saint Jerome only, because many of the circumstances fit this present text and occasion.  
95 Saint Jerome speaking in the person of a Luciserian, saith, An nescis Ecclesiarum hunc esse morem, 
Hieron. ad vers. Lucifer: c: 4.  ut baptizatis postea manus imponantur? Knowest thou not, that it is the custom of the Church after Baptism to use Imposition of hands, and to invoke the H. Spirit for those, that have been heretofore baptised? Will you have authority for it? 
Act: 8: and Act. 19  Turn over the Acts of the Apostles (saith he) there is authority sufficient: and yet if there were no text of Scripture for it, the consent of the whole world in this case instar praecepti obtineret, were in stead of a precept, and sufficient to approve it. And though this were the speech of an heretic concerning the practice of the Church in those days; yet the Orthodox, who bears the other part in the Dialogue, allows of it, with a Non quidem abnuo, I deny not, but this is the custom of the Church, that the Bishops ride abroad to confirm, to Bishop those, who have been heretofore baptised by Priests, 
Chemnit. Exam. Concil. Trid. l. 2.  and Deacons. And Chemnitius speaking of this custom out of this place of Saint Jerome, saith, that it was absque dubio bona, & utilis consuetudo, without all doubt a good and profitable custom. In like manner Cartwr. 
T. C. p. 197.  in effect confesseth, that Confirmation is very ancient, and that it hath been well instituted; for he saith, that it now differeth, and is degenerate from the first institution.  
96 This holy Canon, or Custom of the Church hath continued inviolable since the Primitive times until our age, in all Churches, where the Hicrarchie of Bishops hath continued: 
Theod. haeret. fab. l. 3. in Novat.  only I find in Theodoret an observation worthy the remembrance. The Novatians (the Puritan heretics of those times) used not Confirmation; 
Concil. Load. Can. 7:  and therefore the Fathers of the Laodicean Council, enacted in their seventh Canon, that all those Novatians, who returned to the Church, Symbolum fidei docerentur, et sancto Chrismate inungerentur, should be taught the Creed, and then Confirmed, and so admitted to the holy Communion. However than these Heretics neglected Confirmation, yet if they returned to the Church, the Church ever made this Canon good upon them, and confirmed them.  
97 If Confirmation have been depraved, if it have received any superstitious Ceremonies, or additions, from the Church of Rome, we renounce the abuses, and reform Confirmation (according to Caluins desire) to the first Apostolical practice, and institution, 
Caluin. Inst●●: l: 4. c: 19 §: 13 & Comment. in Heb: 6.2.  that is to Prayer and Imposition of hands. For there is no reason, why the holy, ancient, Ecclesiastical, Apostolical constitutions should utterly be abolished for some abuses crept in. By this heady preposterous course, the Church would rather become deformed, then reform; by this means we should not have so much as a Sacrament left us.  
98 When therefore some one, or other of the Reformed Churches (who have pulled down the Aristocracy of Bishops, and have erected the Anarchy of a confused lay-presbyterie, and so consequently cast off the sacred use of Confirmation, which cannot stand without a Bishop) shall resolutely tell us (whom in this point, and many other they esteem no better than Papists) etiamsi vetustissimam hanc esse obseruationem, & multorum saeculorum consensu firmatam ostendatis, nihil tamen efficitis, though this observation and practice be never so ancient, though it be confirmed by the consent and continuance of never so many ages, it is to little or no purpose; than cavete, take heed I pray you, 
Aug. tract. 6. in Euang. johannis.  & excipite verba contradicentium respuenda, non transglutienda, et visceribus danda, and entertain these speeches of contradicting Spirits, as words to be rejected, not to be chewed, much less to be digested. Do as Christ did, when they offered him the bitter potion. He tasted it, and spit it out: so do you, Hear these words, & loathe them: and thus (it seems) hath the Reformed Church of Bohemia done. For in that Church after Baptism gratiam, 
Harmon. Confess. p. 94.  quam Baptismus complectitur, impositione manuum in ipsis testatam faciunt, the Governors of the Church testify unto the world by Imposition of hands, the grace which is given in Baptism: ad militiam fidei eos confirmant, (mark, I beseech you) they confirm, strengthen, and arm them for the warfare of faith; and so in a convenient, and holy manner, by the use 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 practice with the Church of England; as you may see it expressly set down by way of Canon, or Constitution in the Book of Common Prayer: where we read, that None shall be admitted to the holy Communion, 
Common prayer book.  until such time, as he can say the Catechism, 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 Book, and stands in full force still, if it should please our Prelates to exact it. If you require Antiquity for it, we shall find this Canon as ancient as Saint Austin; for he tells us, that this was dogma Ecclesiasticum, an Ecclesiastical Canon in his time, Manus impositione, 
Aug. de Eccles. dogmat, 〈◊〉.  & Chrismate communiti, Eucharistiae mysterijs admittantur: Let those, who are confirmed by Imposition of hands, be admitted to receive the blessed Eucharist. And this Canon we have seen approved, 
Concil. Laod, Can. 7.  and confirmed by the Council of Laodicea.  
99 So then neither we, nor this Reformed Church of Bohemia borrow this practice of Confirmation (as some falsely give forth) from the Papists, or Popish decretals, no; 
T. C. l. 1. p. 199  but as our Communion Book truly says, 
Common prayer Book.  It is agreeable with the usage of the Church in times past. This was the custom of the old, the Primitive Church, 
Tertul adverse. valent. c. 4.  E●●lesia authenticae regulae sic tenuit, the Church of the ancient, and authentic rule held thus, and thus hold we. Tertullian thought this a sufficient answer to stop the mouth of Valentinus, that gross giddy Heretic: and the Church of Bohemia labouring to prevent all objections gives this reason only for her doings, 
Harmon. Confess. p. 94.  Huius rei in prima Ecclesia indicia, atque exempla etiam extant manifesta, there are manifold testimonies, and examples of Confirmation yet extant in the Primitive Church. And whereas some say, that the practice of the Primitive Church is nothing to us, unless we prove it out of Scripture; the same Church of Bohemia avers, 
Ibid.  that Prima Ecclesia est posterorum vera, & optima magistra, et praecundo ducit nos, the Primitive Church is the true and most excellent Mistress of all later Churches, and leads us the way; and we may fafely follow her, for she followed the Apostles steps, and borrowed this practice from my Text; as before I noted out of Saint Cyprian, Saint Jerome, and Saint Austin.  
100 If their authority be denied, and some new-fangled interpretations be lately fancied, framed, and received by a few vainglorious novelists, to make voide the honour and privilege proper to the Bishops, (the Fathers, and Governors of the Church,) whom they would shoulder out, & with them almost all good order: the question must no longer be, Whether Confirmation be found in Scripture; but, Whether the ancient Fathers of the Primitive Church were more likely to interpret the Scriptures truly, or some late Novelists; who to maintain some odd fancies of their own brain, have forged new and strange glosses, contrary to Antiquity, the understanding of Fathers, and other Reformed Churches; for those Churches, that follow Luther's reformation, use Confirmation with so many of these circumstances, as that Discipline can admit.  
101 Certainly our Church hath taken the safer course; for we profess manente forma (Confirmationis) in suo ordine, so long as that form and order of Confirmation is observed, and no other, than was used in the Apostles times, and by the Apostles themselves, quantumlibet quaerant, 
Tertul. de Prescript. c. 14.  & tractent, & omnem libidinem curiositatis effundant (to use Tertul. phrase) let their brains work, and their teeming wits bring forth some rare inventions, such as were never heard of, never dreamt of before, such as may discover their various itching curiosities: yet (we hope) the Church of England will, as hitherto it hath, ever continue constant in the same course; we doubt not, but it will only imitate the practice, and embrace the enterpretations of those ancients, who, by the confession of the whole Church of God, were gratia scientiae donati, endowed with an extraordinary grace, and gift of knowledge to understand, and interpret the will of God delivered in the Scriptures.  
102. For as there was in the law before Christ liber Propheticus (as Saint Ambrose calls it) the book of the Law and the Prophets, 
Ambr. de Fide ad Gratianum l. 3. c. 7.  which contained the types and prophecies of Christ, which book was signatus sealed up so firmly at that time; that neither Elders, nor Powers, nor Angels, nor Archangels durst offer to unfold it, the prerogative of opening, and explaining it being reserved only to Christ himself: so was there also in the primitive times succeeding Christ, Liber Sacerdotalis, that is the Scriptures, and the received sense of Scriptures penned by the Fathers, Doctors; and Bishops in their several ages, of so great authority in the Church, that Saint Ambrose speaking of them saith, Quis nostrum resignare audeat? What man amongst us is so hardy, as to offer violence unto them? Who dares break open those Seals, or infringe the credit and authority of this Sacerdotal book, seeing it was signatus à confessoribus, & multorum iam martyrio consecratus signed by the reverend confessors of Christianity, and sealed up with the blood of many a worthy Martyr?  
103. And yet after so many hundred years, behold there was one of late amongst us, who adventured himself so fare, as to confront the Fathers in this doctrine, 
T. C. l. 1. p. 119. & l. 3. p. 232.  to oppose his fancy against the judgement of the Church, to call the practice of the Apostles into question, to set a new construction, a strange gloss upon a manifest text: that so he might raze out a fundamental point of religion, wherein both Fathers, and Church, and Apostles, and Scriptures have agreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one joint consent for fifteen or sixteen hundreth years together. If any man be left amongst us of his temper, or rather of his distemper, I will only say to this new-bred doctrine, 
Tertul. ad●● Valent. ●8.  what Tertullian says to Valentinus new brood of Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not well myself, for I am much in doubt, whether I should more wonder at their pride, or laugh at their folly.  

2. Cor. 11.16.  104 Sure I am, Non habemus talem consuetudinem, nec Ecclesiae Dei, We have no such custom, nor the Chuches of God, nor may we (I pray God) ever grow to that height of madness, as to prefer our own fond conceits before the practice of the Apostles, the consent of Fathers, and custom of the Church. We desire to be of no new cut, but with the Fathers of the First Nicene Council, 
Concil. Nicen Can. 7.  our prayers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the old custom may stand, that it may ever prevail.  
105 Seeing then Confirmation is of such Antiquity in the Church of God, that it hath the universal Catholic Church, Fathers, Counsels, Apostles, and Scripture text itself to grace, to uphold, to settle it in the Church, let us honour Confirmation, and the Ministers of Confirmation; let us have them in that reverence, which we own, and they deserve; and desire of God, that they may ever continue of full force, to the glory of God, and the good of his Church.  
106 I should pass on to the parts eusuing, but (I fear) I have been too too troublesome already; and I shall have diverse occasions to speak of the other parts, every one of them being sufficient to yield matter for a several Sermon: but lest I should seem to leave unperfect, what in my division I proposed, may it please you to perfect the other circumstances out of that, which hath been spoke; for from thence may be deduced sufficient proof for the remainder of my text.  
107 The next point I observed, were the Ministers of Confirmation, Apostoli, Apostles they were, 
2. part.  and their successors the Bishops and no other. So you heard from Clement Epist. 3. Saint Cyprian Epist. 73. Cornelius apud Euseb. hist. Eccles. l. 6. c. 42. Melchiades Can, 2. de Consecr. Dist. 5. Concil. Eleber. Can. 38, Saint Ambros. in Heb. 6. Saint Jerome 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. Jerome gives a good reason, 
Hieron, adversely. Lucifer. c. 4. Bucer. in Eph. 4 Tract. Quid fit Eccles.  why the Bishops are the only Ministers of this blessed action. The power of this blessing (saith he) is given to the Bishops only, in honorem sacerdotii for the honour of their Prelacy: & fitly (saith Bucer) do the Bishops only confirm us in our Faith, since unto the Bishops is committed the chief care of the Church: and so consequently the main charge of our souls. And if Confirmation be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who so fit to confer it, as the chief of Priests?  
109 The third circumstance was, the Persons that were Confirmed, 
3. part.  super illos upon them. And who are these, that are capable of Confirmation? surely such only as are baptised. This was the custom (you heard of the Apostles Act. 8. and Act. 19 to confirm thee only that were baptised: and the whole Church hath ever since carefully observed the same practice, as you have seen sufficiently manifested by Saint Clem. Epist. 3. Tertul. de Baptismo. cap. 6. & 8. Cypr. Epist. 73. Ambros. in Heb. 6. jerom. aduer. Lucifer. cap. 4. Aust. quaest. 42. in N. Test. Emiss. Homil. in Pentecost. Coucil, Laod. Can. 48. Bohem. Confess. p. 94,  

4 part.  110 My fourth observation was the form, and that is Prayer and Imposition of hands: my text tells you so much: and the practice of the Church hath ever retained this form. No blessing is bestowed at any time in & by the church without prayer, neither is the H. ghost given ad robur to confirm us (I speak of the ordinary means) without Imposition of hands. For this you have had good evidence, 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. Jerome aduer. Lucifer. c. 4. Aust. quaest. 42. in Nou. Testament. And Aust. (or Gennadius) de Eccle. dogmat. c. 52. Leo Epist. 37. Confess. 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 receiving the holy Ghost in obsignatorem, 
5. Part. Eras Sancer. apud Marlor. in Act. Apost. 8.17.  & confirmatorem (as Erasmus Sarcerius saith) to seal our religion, and to strengthen us in the true faith, and fear of Christ: besides many other gifts, and graces (as he affirmeth) of the holy Ghost, which we receive in Confirmation.  
112 This the Fathers (it seems) considered, 
Tertul. de Bap. c. 8.  and therefore they had this blessing in so high and reverend estimation, that Tertullian saith, that by this blessing the hand doth invite, and call down the holy Ghost: and this being done, sanctissimus spiritus super emundata, et benedicta corpora libens descendit, the holy ghost descends willingly upon those cleansed and blessed bodies; cleansed (by baptism) and blessed (by Confirmation): and in his book de Praescriptionibus he tells us, 
Tertul. de Prae. c. 36.  that the Church by this means doth clothe us with the holy Spirit; as before you heard. Neither is this to be understood of an outward clothing, no; Infunditur (saith Saint Cyprian) he is poured into us, 
Cypr. Epist. 73. ad jubai.  and he is poured after a plenteous manner, Infunditur super, in and upon us, inside and outside, both soul and body are made partakers of this admirable blessing. 
Ric de Sto: Vic. ser de spirit. sancto.  Yet lest the holy Ghost may seem to be given in Confirmation infusive only (according to the school distinction) in some small measure, Tertul. tells us, that he is given effusive, abundantly in Confirmation: his words are these, 
Signari populos, effuso pignore sancto, 
Tertul aduer● Marc. l. 1. Cat. c. 3.   
Mirandae virtutis opus.   
The people being signed, or confirmed, the holy Ghost is poured out abundantly upon them, which is a work of marvelous virtue. And fitly doth Tertullian term it a work of virtue, or power, since Christ promiseth his Apostles, that they shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Act. 18.  the power of the Spirit, (as we read); and and Leo professeth that by Episcopal Imposition of hands virtus spiritus confertur, 
Leo Epist. 37. c. 2.  the virtue and power of the Spirit is bestowed. Saint Austin therefore saith, that the Apostles had the holy Ghost before Confirmation, 
Aug tract 74. in Euan. joh.  but they had him minus in a less manner, where as in Confirmation he (that is his gifts) was given them amplius in a larger measure: because Confirmation added to the former grace by strengthening and perfiting it.  
112 This doctrine the very letter of the text affords us; for if it please you to confer the places, where Christ gives, and where he promiseth the holy Ghost, you will acknowledge (I am persuaded) a great difference in the manner, and measure of bestowing the holy spirit. Behold john 20. Christ said to his Apostles, Accipite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 20.22.  there he gives them the holy ghost: and yet after this he makes promise. Act. 1. that they shall receive the holy ghost. 
Act 1.8.  There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive; here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall receive: there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive the holy Spirit; here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes promise, that they shall receive, not only the Spirit, which they had received before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of the Spirit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtutem spitus superuenientis, the power of the Spirit, not only coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon you (the Apostles), but superuenientis coming upon (as it were) to be an addition to those gifts, and graces, which they had before: which is excellently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First, the power of the Spirit is given them, who had the Spirit before: and secondly, the spirit doth superuenire come upon, and make an addition to his former gifts, and thereby gives an increase of grace, and a greater power, than they had before: for (as it is observed) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes violentiae significationem inclusam habet, hath violence, or power included in it; 
Scapula.  and the word is seldom used in the New Testament, but where it denotate a greater power, a more especial gift than was given before: or rather an additon to a former gift. As namely, when that great promise is made to the blessed Virgin, it is said, 
Luc. 1.35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Ghost shall come down upon thee, and yet (without doubt) she had the holy ghost before, for by the Angels report she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace before, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luc. 1.28.  the Lord was with her: but now the holy Ghost was to come down upon her, and upon the former gifts in a greater measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superueniet, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super te, 
Luc. 1.35. & Act. 1. 8.  two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two supers in both places, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power comes along with both, in both; to show, that the holy Ghost was to come down in greater power, and for a more powerful effect, than he came before, not only to come down super eos upon them, but superuenire to come upon his former graces with a new supply.  
113 And therefore Luc. 11. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, where it is manifest, that a greater power came upon the former with a kind of violence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luc 11.22.  though a strong man holds possession, yet when a stronger than he comes upon him, he will conquer him, and take his possession from him. Thus the case stands between opposites; but where the same spirit bestows his gifts, and does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superuenire, come upon the former, and so come upon them, ut accipiant virtutem spiritus, that they, who had the spirit, should now have the power of the Spirit, he doth not only settle and confirm his former gifts in them, but he bestows upon them more powerful gifts than they had before. Which may not be understood, as though this power, and powerful gifts of the spirit consisted only in speaking of tongues, working of miracles, etc. (as some would have it); but the spirit was given them chief to be Paracletus their Comforter, to confirm them in the true faith, & so to strengthen them, that they might stoutly resist temptations, undauntedly pass through persecutions, and constantly bear witness of Christ, and his blessed actions: as may be seen, 
〈…〉 26. 〈◊〉. ●b. 1.2.3 Io. 14 16.  john 15. and for this end, and purpose is he promised to continue with us to the end of the world. john 14 Saint Cyril therefore speaking of these two several givings of the holy Ghost, affords us this good observation. 
Cyril Hieros. Ca●●hes. 17.  Nunc accipite ex parte, tunc accipietis perfect, Christ faith john the twentieth: Receive now the holy Ghost in part, but Acts 1, he promiseth, that they shall receive him perfectly and hence (it may be) from this perfect manner of receiving the holy Ghost, is Confirmation called perfection, and they, that have received Confirmation, are styled perfect Christians.  
114 Will you know then the benefits which we daily receive by Confirmation, by this effusion of the holy Ghost, and his virtue? 1. Animae spiritu illuminatur, 
Tertul. de Resur. carnis c. 8.  (saith Tertullian.) The soul is enlightened by the holy Spirit. 2. (as before you heard) Sancto spiritu vestitur, the soul is clothed with the holy Spirit. Tertul. de Prescript. c. 36. which is the same with induebantur, 
Luk. 24.49:  when the Apostles were confirmed at the Pentecost. 3. The soul receives augmentum ad gratiam, increase to grace. Melchiad. Can. 2. de Consecr. Dist. 5. & Emissen. Homil. in Pentecost. 4. Confirmatur ad pugnam (so Melchiad. Ib. & Emiss. Ib.) it is confirmed for battle; that is (as the Bohem. Confess. 
Bohem. Confess. p. 94.  expresseth it) ad militiam fidei, for the battle, or warfare of faith. Not to live at variance amongst our brethren, or quarrel about religion. 5. therefore Saint Ambrose saith, that one branch of this strengthening is confirmatio unitatis in Ecclesia Christi, to strengthen us against the enemy, 
Ambros. in Heb. 6.  and to confirm us in the unity of the Church of Christ. 6, By this means (saith Saint Austin) cordibus divina charitas inspiratur, 
Aug de Bapt. cont. Donat. l. 3. c. 16.  divine charity is inspired into our hearts and souls. And finally, (as that ancient Author bearing the name of Clement, 
Clem Epist. 3:  saith) Septemplici Spiritus gratia confirmamur, we are comforted, and confirmed with the sevenfold grace, with the seven gifts of the holy Spirit; which are the gifts, the Bishop entreats God to increase in us, before he lays his hands upon us: as you may see in the Common Prayer Book.  
115 So then (it seems) by Confirmation we receive the especial gifts, 
Leo Epist. 37. c. 2. Leoni Episcopo Raven.  and (as Leo saith) the virtue of the holy Ghost: and if it be so, that we receive so many blessings, such virtue by Confirmation, we may cease wondering why Saint Cyprian saith, 
Cypr Epist. 73 Council Eleb. can. 38. Clem. Epist. 3.  that we are consummated; and the Council of Eliberis, that we are perfited by Confirmation: & no marvel then, if S. Clement upon this consideration affirm that without Confirmation we cannot become perfect Christians. For, if by Confirmation our souls are enlightened & clothed with the H. spirit: if by Confirmation we receive grace, and are strengthened against the temptations of the enemy; if by Confirmation we are settled, and confirmed in the unity of the Church, and heavenly charity is inspired into our souls; if we receive the sevenfold grace of the holy Spirit in Confirmation; if this be the public, and ordinary means (for aught we know) to procure these blessings from God; then must we needs acknowledge, that we reap much perfection by & in Confirmation, & we have 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, mark what evidence Caluin affords us. Preces sequitur manuum impositio, After prayer follows Imposition of hands; whereby (saith he) the Apostles testify, that the grace of the Spirit is not included in the external Ceremony; and yet they neglect not this Ceremony, which was given them divinitus from God above, for this end and purpose, (viz. for the bestowing this effect: 
Caluin. in Act. Apost. 8.17. ) & quia non temere usurpant (saith he) simul annexus est effectus, and because they use it advisedly, the effect is annexed to the Ceremony. And then he concludes the point thus. Haec signorum est utilitas & efficacia, quod in illis Deus operatur, & tamen unus manet gratiae author, this is the benefit, and effect of signs (or Ceremonies) that God works in them, and yet there is but one Author of grace, God himself.  
117 Thus you see, th● I have proved, what I undertook, by the Catholic, the general consent of grave Antiquity. If any man reprehend me, as if I erred in this point, patiatur me (quaeso) errare cum talibus, I must entreat him in S. Ieromes words, 
Hieron.  that he would give me leave to err with such men as these; & come me error is mei multos socios habere perspexerit, ipse veritatis suae saltem unum (antiquum) astipulatorem proferre debebit, and since he seethe me to have so many companions of my error, fit it is, that he bring forth at least one ancient maintainer of his truth. But surely he (who ever he be) is so fare from it, that if you will stand to the judgement of Antiquity, veritas nobis adiucabitur, the truth must needs be adjudged to us, to be on our sides, qui in ea regula incedimus, quam Ecclesia ab Apostolis, 
Tertul de Prescript. c. 37.  Apostoli a Christo, Christus a Deo tradidit, who proceed constantly according to that rule, which the Church delivered from the Apostles, the Apostles from Christ, and Christ from God.  
118 Constat itaque ratio propositi nostri, the reason therefore of our proposed discourse stands firm, wherein we prove, that Confirmation, and the Ministers of Confirmation ought ever to be retained in the Church of God; from whose hands mediately we receive so great gifts and blessings of the holy Ghost; without which blessed gifts (saith Saint Austin) we can neither love Christ, nor keep his commandments; both which we are able to do tanto minus, 
Aug. tract. 74. in Euang. joh.  quanto illum percipimus minus, & tanto amplius quanto illum percipimus amplius, so much the less, by how much less we receive the holy Ghost, and so much the more by how much we receive him the more, by the means of our Baptism, Confirmation, Eucharist, and other sacred mysteries, whereby the gifts and graces of the holy Spirit are daily given, & increased in us: whereof God grant, that we may all labour to become worthy partakers, to our Comfort, and his glory, through jesus Christ our Lord; to whom with the Father, and the holy Ghost, be ascribed all honour, etc. Amen.  
FINIS.