A sermon of confirmation preached in Oxford, at the first visitation of the right reuerend Father in God, Iohn Lord Bishop of Oxford. September, 27. 1619. By Edward Boughen, chaplaine to the Lord Bishop of Oxford.
YOu may (peraduenture) esteeme this to be no visitation text, as not seruing directly, either ad informandos, or reformandos mores, to put you in minde of your duties,
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,
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but if you shall cōsider that there is an holy dutie to be performed by the Bishop in his trienniall visitation, and enioyned him by the Canons of the Church,
but if you shall Consider that there is an holy duty to be performed by the Bishop in his triennial Visitation, and enjoined him by the Canonas of the Church,
and (wee hope) it may in part make way to remoue that serious complaint, which Maister Hooker made of the deepe neglect of this Christian dutie, almost with all those, to whom by right of their place and calling, Confirmation belongs:
and (we hope) it may in part make Way to remove that serious complaint, 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:
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which deepe neglect hath wrought that ill effect amongst vs, that William Bishop of Paris obserued in his time, Quod propter cessationē Confirmationis tepiditas grandior est in fidelibus,
which deep neglect hath wrought that ill Effect among us, that William Bishop of paris observed in his time, Quod propter cessationē Confirmationis tepiditas grandior est in fidelibus,
2. Wherefore that you (my brethren of the ministerie) may the better be encouraged, to performe that your dutie of seasoning the yonger sort of your parishioners with the Principles of true religiō, thatt hey may be made fit for that holy Imp•sitions of hands by the Bishop,
2. Wherefore that you (my brothers 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 heigh may be made fit for that holy Imp•sitions of hands by the Bishop,
and worthily partake the fruits thereof, I receiued in charge (from him, who may command) the handling of this poynt, and text; wherein I obserue these parts.
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.
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3. First, the Antiquitie of Confirmation: it was vsed sub ipsis Apostolis in the Apostles age: 2. The Ministers of confirmation, Apostoli, they were no lesse then Apostles, S. Peter, and S. Iohn. 3. The Persons confirmed, Super illos vpon them,
3. First, the Antiquity of Confirmation: it was used sub Ipse Apostles in the Apostles age: 2. The Ministers of confirmation, Apostles, they were no less then Apostles, S. Peter, and S. John. 3. The Persons confirmed, Super Illos upon them,
8 And this diuision of the world into Iewes, Samaritans, and Gentiles (which is there set downe shortly after that generall cōmission, Euntes docete omnes gentes, go and teach al nations) was formerly made by our Sauiour in his limited commission, when as yet they were but punies,
8 And this division of the world into Iewes, Samaritans, and Gentiles (which is there Set down shortly After that general commission, Euntes docete omnes gentes, go and teach all Nations) was formerly made by our Saviour in his limited commission, when as yet they were but punies,
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Here that is prohibited by a retrograde order of Gentiles, Samaritans, and Iewes, which is commanded in a direct order Act 1. Iewes, Samaritans, and Gentiles.
Here that is prohibited by a retrograde order of Gentiles, Samaritans, and Iewes, which is commanded in a Direct order Act 1. Iewes, Samaritans, and Gentiles.
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and therefore they were more easie to bee wrought vpon, more likely to receiue the Gospell from the preaching of the Iewes, at the first revealing it to the world.
and Therefore they were more easy to be wrought upon, more likely to receive the Gospel from the preaching of the Iewes, At the First revealing it to the world.
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so that the very name of a Samaritan grew odious and ignominious amongst the Iewes, in so much that when they thought most to disgrace Christ, they reuiled him by the name of a Samaritan: and such was the intestine hatred betweene those two nations, that there might be no commerce, no acquaintance, no entercourse at al betwixt Iew and Samaritan.
so that the very name of a Samaritan grew odious and ignominious among the Iewes, 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, no acquaintance, no intercourse At all betwixt Iew and Samaritan.
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Being therefore next in place, and not altogether different in manners and religion, our Sauiour tooke order, that next to the Iewes the Gospell should be preached to these Samaritans, who receiued it more readily,
Being Therefore next in place, and not altogether different in manners and Religion, our Saviour took order, that next to the Iewes the Gospel should be preached to these Samaritans, who received it more readily,
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and chearfully then the Iewes themselues, as appears plainely by the woman of Samariaes discourse concerning the expected Messias, and the entertainement she gaue to Christ:
and cheerfully then the Iewes themselves, as appears plainly by the woman of Samariae discourse Concerning the expected Messias, and the entertainment she gave to christ:
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as also by that Samaritan leper, who often that were cleansed, was the onely man that glorified God, and returned to giue thankes to his and our Sauiour.
as also by that Samaritan leper, who often that were cleansed, was the only man that glorified God, and returned to give thanks to his and our Saviour.
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and had preached the Gospel so long vnto the Iewes, as our Sauiour had appointed them, presently after the Martyrdome of that Proto-martyr St. Stephen, (whose death God turned to a blessed purpose,
and had preached the Gospel so long unto the Iewes, as our Saviour had appointed them, presently After the Martyrdom of that Protomartyr Saint Stephen, (whose death God turned to a blessed purpose,
euen to the dispersion of the Apostles, and Disciples into all other Nations) they first sent Philip one of the seauen Deacons (as S. Cyprian notes) to preach to the Samaritans, and to baptise them,
even to the dispersion of the Apostles, and Disciples into all other nations) they First sent Philip one of the seauen Deacons (as S. Cyprian notes) to preach to the Samaritans, and to baptise them,
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for (as Tertul. saies) Petrus primus in Christi baptismo reserauit aditum coelestis regni, S. Peter was the first of the Apostles, that by Baptisme made entrance,
for (as Tertulian Says) Peter primus in Christ Baptismo reserauit aditum coelestis Regni, S. Peter was the First of the Apostles, that by Baptism made Entrance,
though they follow after remission of sinnes, the propper effect of Baptisme, as Caluin teacheth Who in that place (vpon these words, Et accipietis donum Spiritus sancti, and you shall receiue the gift of the Holy Ghost) tells vs, that because the auditors of Saint Peter were touched with admiration,
though they follow After remission of Sins, the proper Effect of Baptism, as Calvin Teaches Who in that place (upon these words, Et accipietis Donum Spiritus sancti, and you shall receive the gift of the Holy Ghost) tells us, that Because the Auditors of Saint Peter were touched with admiration,
when they saw the Apostles speake sodainely with other tongues, Petrus eiusdem doni ipsos fore compotes dicit, si ad Christum transierint, Saint Peter sayth, that they also shall become partakers of the same gifts of the Spirit,
when they saw the Apostles speak suddenly with other tongues, Peter eiusdem doni ipsos before compotes dicit, si ad Christ transierint, Saint Peter say, that they also shall become partakers of the same Gifts of the Spirit,
The chiefe gifts indeede (sayth Caluin ) were remission of sinnes, and newnesse of life (which belong to Baptisme there mentioned) but that promise, Et accipietis donum Spiritus sancti, & you shall receiue the Holy Ghost, erat velut accessio, vt Christus alìquo dono visibili suam in illis virtutē exercret, it was (as it were) an addition to the grace in Baptisme, that so Christ might manifest his power in them by some visible signe.
The chief Gifts indeed (say Calvin) 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, vt Christus alìquo Dono visibili suam in illis virtutē 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 Signen.
17 So then (as Caluin concludeth) this place is not to bee vnderstood of the grace of sanctification, which is generally giuen to all the faithfull in Baptisme;
17 So then (as Calvin Concludeth) this place is not to be understood of the grace of sanctification, which is generally given to all the faithful in Baptism;
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Ideo hoc proprie ad nos spectat, therefore doth this promise properly belong to vs, saith Caluin. For though the Holy Ghost is not bestowed vpon vs, that we may speake with tongs, that we may prophesie, that we may cure the sicke, and worke miracles:
Ideo hoc Properly ad nos spectat, Therefore does this promise properly belong to us, Says Calvin. For though the Holy Ghost is not bestowed upon us, that we may speak with tongue's, that we may prophesy, that we may cure the sick, and work Miracles:
yet is hee giuen vs for a better end, that with the heart wee may beleeue to iustification, that our tongues may make a good confession, that we may passe from death to life;
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 Confessi, that we may pass from death to life;
and here we see the actuall performance of that promise, for the baptised Samaritans receiued (sayth my text) the Holy Ghost, and that by the ministery of S. Peter and Saint Iohn, who were sent from Ierusalem to Samaria (which was neare about thirty miles) that they might pray for the baptised Samaritans, and lay their hands vpon them, that so they might receiue the Holy Ghost.
and Here we see the actual performance of that promise, for the baptised Samaritans received (say my text) the Holy Ghost, and that by the Ministry of S. Peter and Saint John, who were sent from Ierusalem 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.
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but the same order which was here taken by Saint Peter and Saint Iohn, Saint Paul obserued, Act. 19. First he baptised the Ephesians, ver. 5. and then he confirmed them, ver. 6. Hee layd his hands vpon them,
but the same order which was Here taken by Saint Peter and Saint John, Saint Paul observed, Act. 19. First he baptised the Ephesians, ver. 5. and then he confirmed them, ver. 6. He laid his hands upon them,
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19 Saint Clement (Bishop of Rome the ninetie fourth yeare after Christ) in the third of those Epistles which are vsually ascribed vnto him (though perhaps not his, yet very ancient) wisheth euery man sine mora renasci Deo, & demum consignari ab Episcopo to be baptised out of hand,
19 Saint Clement (Bishop of Rome the ninetie fourth year After christ) in the third of those Epistles which Are usually ascribed unto him (though perhaps not his, yet very ancient) wishes every man sine mora Rebirth God, & demum Consignari ab Bishop to be baptised out of hand,
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and addeth, that vnlesse each of vs bee Confirmed by the Bishop ) with the seuen-fold grace of the holy Spirit, perfectus esse Christianus nequaquampoterit, he cannot become a perfect Christian.
and adds, that unless each of us be Confirmed by the Bishop) with the seuenfolded grace of the holy Spirit, perfectus esse Christian nequaquampoterit, he cannot become a perfect Christian.
20 Tertullian showes the continuance of it in his time, Egressi delauacro, etc. (sayth he) When we haue ascended out of the bath of regeneration, that is,
20 Tertullian shows the Continuance of it in his time, Eunt delauacro, etc (say he) When we have ascended out of the bath of regeneration, that is,
when we haue beene baptised, and those Ceremonies performed, which are vsed in baptisme, Dehinc shortly after, manus imponitur, per benedictionem aduocans, et inuitans spiritum sanctum, hands, holy hands, (as hee calleth them in the same place) are layed vpon vs, calling and inuiting the holy Ghost, by blessing vs to come downe vpon vs. 21 In Saint Cyprians age this custome of Confirmation was continued in the Catholicke Church.
when we have been baptised, and those Ceremonies performed, which Are used in Baptism, Dehinc shortly After, manus imponitur, per benedictionem aduocans, et inuitans spiritum sanctum, hands, holy hands, (as he calls 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 (sayth hee) were baptised by Saint Philip: therfore were they not to be rebaptised, hauig receiu'd full, lawfull• and Ecclesiasticall Baptisme:
The Samaritans (say he) were baptised by Saint Philip: Therefore were they not to be Rebaptized, hauig received full, lawfull• and Ecclesiastical Baptism:
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but quod desuerat, that which wanted, was performed by Saint Peter and Saint Iohn. And what was that? Vtoratione pro eis habita, & manu imposita, inuocaretur,
but quod desuerat, that which wanted, was performed by Saint Peter and Saint John. And what was that? Vtoratione Pro eis Habita, & manu imposita, inuocaretur,
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22 Neither was this a prerogatiue peculiar to the Apostles onely, or proper to their times: no, (sayth that worthy Father) Nunc quoque apud nos geritur, you may see the same practise obserued amongst vs:
22 Neither was this a prerogative peculiar to the Apostles only, or proper to their times: no, (say that worthy Father) Nunc quoque apud nos geritur, you may see the same practice observed among us:
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or presented to God by the Gouernors of the Church (he meanes the Bishops, whereof he was one) et per nostram orationem, ac manus impositionem spiritum sanctum consequantur, that by our prayer,
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,
Fifthly, By prayer, and Imposition of hands Spiritum sanctum consequuntur, they receiue the Holy Ghost, there is the effect. And here is one Ceremony more added (as it seemes) by the Church,
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,
Quid est, quod omnes nouerunt (saith he) signū Christi, nisi crux Christi? What is that, which all the world takes notice of? That signe of Christ, what is it but the Crosse of Christ? And so highly was it esteemed by him,
Quid est, quod omnes nouerunt (Says he) signū Christ, nisi crux Christ? What is that, which all the world Takes notice of? That Signen 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, that he professeth, vnlesse it be added siue frontibus credentium, siue ipsi aquae, quare generantur; siue olco, quo Chrismate vnguntur:
and the holy men of that age, that he Professes, unless it be added siue frontibus credentium, siue ipsi Water, quare generantur; siue olco, quo Chrismate vnguntur:
and Clem. Alexand. (as Eusebius notes) obserues not onely the practise of Confirmation in S. Iohn time, but withall this Ceremonie of the Crosse, whereby this Signe seemes also to be Apostolike: for S. Iohn the Apostle hauing newly constituted a Bishop in Asia, deliuered him a goodly proper young man, (whom hee had a great liking to) to be trained vp by him in Christian religion.
and Clem. Alexander (as Eusebius notes) observes not only the practice of Confirmation in S. John time, but withal this Ceremony of the Cross, whereby this Signen seems also to be Apostolic: for S. John the Apostle having newly constituted a Bishop in Asia, Delivered him a goodly proper young man, (whom he had a great liking to) to be trained up by him in Christian Religion.
And this phrase they seeme to borrow from Saint Paul, Hebr. 6 NONLATINALPHABET, &c. It is impossible, that they, who haue once beene enlightened, that is bapt•zed, Rursus renouari ad poenitentiam, should be renewed vnto repentance;
And this phrase they seem to borrow from Saint Paul, Hebrew 6, etc. It is impossible, that they, who have once been enlightened, that is bapt•zed, Rursus renouari ad poenitentiam, should be renewed unto Repentance;
and so Christian education, that at last he added NONLATINALPHABET, the Seale of the Lord, meaning Confirmation (which was finished with the signe of the crosse) which was NONLATINALPHABET as a defence, or safegard from those powerful enemies sinne and the Deuill, (so Chrysostome vseth the word) or as an Antidote against poyson, (so Physitians call it:) and NONLATINALPHABET, the last, the most perfect defence, he could adde vnto him;
and so Christian education, that At last he added, the Seal of the Lord, meaning Confirmation (which was finished with the Signen of the cross) which was as a defence, or safeguard from those powerful enemies sin and the devil, (so Chrysostom uses the word) or as an Antidote against poison, (so Physicians call it:) and, the last, the most perfect defence, he could add unto him;
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which was Confirmation, and therefore called NONLATINALPHABET the perfection of a Christian. 28. Not as though children being baptised were not fully Christians, not so:
which was Confirmation, and Therefore called the perfection of a Christian. 28. Not as though children being baptised were not Fully Christians, not so:
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yet shall wee finde a different perfection in Confirmation, from that perfection, which we receiue in Baptisme. Baptismus perficit in suo genere, true it is, that Baptisme perfits in his owne kind, but Confirmation in another kinde.
yet shall we find a different perfection in Confirmation, from that perfection, which we receive in Baptism. Baptismus perficit in Sue genere, true it is, that Baptism perfects in his own kind, but Confirmation in Another kind.
So then these things, which are of the substance of a Christian are not giuen in Confirmation, but in Baptisme; for in Baptisme we receiue those things, quae sunt de planitudine sufficiētiae, which are of the fulnesse of sufficiencie, which are fully sufficient to bring vs to saluation:
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 sufficiētiae, which Are of the fullness of sufficiency, which Are Fully sufficient to bring us to salvation:
but in Confirmation those things are added to vs, quae sunt de plenitudine abūdantiae, which are of the fulnesse of abundance, which make our passage to heauen the more easie:
but in Confirmation those things Are added to us, Quae sunt de Plenitude abūdantiae, which Are of the fullness of abundance, which make our passage to heaven the more easy:
And for this cause (it seemes) Clem. sayth, that hee, who carelessely and wilfully omits Confirmation, cannot become a perfect Christian: and yet he denyes not but a man may be a true and iust Christian without Confirmation:
And for this cause (it seems) Clem. say, 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:
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For in Baptisme we receiue perfect iustification: but in Confirmation our sanctification is in some good measure augmented, and is dayly increased in vs more and more by the blessed Eucharist, and other religious actions.
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.
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dehinc (saith he) manus imponitur, shortly after followes Imposition of hands, that thereby receiuing strength wee may be the better able to withstand the assaults of the world, the flesh, and the deuill:
Dehinc (Says he) manus imponitur, shortly After follows Imposition of hands, that thereby receiving strength we may be the better able to withstand the assaults of the world, the Flesh, and the Devil:
For there were in those dayes NONLATINALPHABET some new-borne babes, and some of perfect age, NONLATINALPHABET perfecti; and as there was milke for yong Catechists,
For there were in those days Some newborn babes, and Some of perfect age, perfection; and as there was milk for young Catechists,
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Sapientiam loquimur inter perfectos: it was a rule Saint Paul himselfe obserued, to speake of high mysteries onely to and amongst those, who are well instructed in Christianitie.
Sapientiam loquimur inter perfectos: it was a Rule Saint Paul himself observed, to speak of high Mysteres only to and among those, who Are well instructed in Christianity.
31 So then, that euery one might be informed in that doctrine, which was fitting for him, there was in the Apostles times NONLATINALPHABET the doctrine of the beginning of Christ,
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,
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or (as we now reade) The principles of the doctrine of Christ, that is, a Catechisme for those little ones, which contained a briefe summarie of those principles which were necessary for euery Christian to learne.
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.
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Amongst these principles Confirmation was one, as is to be seene. Heb 6. 32 Therefore saying aside (saith the Apostle) the principles of religion or Christianitie, ad perfectionem feramur, let vs goe forward to perfection:
among these principles Confirmation was one, as is to be seen. Hebrew 6. 32 Therefore saying aside (Says the Apostle) the principles of Religion or Christianity, ad perfectionem feramur, let us go forward to perfection:
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and how he was a type of Christ. &c. 33 Now these NONLATINALPHABET, this Catechisme, these principles of this Catechisme, which the Apostle for that present would say aside, are thus reckoned by him. First, Repentance from dead workes. Secondly, Faith towards God.
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, Faith towards God.
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And lastly, the certaintie of Eternall Iudgement. These were the chiefe, the maine points of the Apostles Catechisme, and in these chiefly were the yonger sort of those times instructed:
And lastly, the certainty of Eternal Judgement. These were the chief, the main points of the Apostles Catechism, and in these chiefly were the younger sort of those times instructed:
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and therefore the English marginall notes fitly tearme them the first principles, the first rudiments of Christian religion, the Catechisme, that was then in vse.
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.
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And (it seems) they were so generally, so faithfully receiued, beleeued, and practised at that time, that Saint Paul had no need to incite them to the embracing of these articles.
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.
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34 And that you may not doubt, that Confirmation is meant by imposition of hands in this place, Caluin plainely tells vs, that Vnus hic locus abunde testatur, huius Ceremoniae originem fluxisse ab Apostolis.
34 And that you may not doubt, that Confirmation is meant by imposition of hands in this place, Calvin plainly tells us, that Vnus hic locus abunde testatur, Huius Ceremonies originem fluxisse ab Apostles.
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35 These Articles mentioned Heb. 6. or some such like, were (no doubt) that NONLATINALPHABET that forme of doctrine, that manner of Catechising, In quam (saith S. Paul to the Romans) traditi estis, whereunto you were deliuered,
35 These Articles mentioned Hebrew 6. or Some such like, were (no doubt) that that Form of Doctrine, that manner of Catechising, In quam (Says S. Paul to the Romans) traditi Ye are, whereunto you were Delivered,
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It is not (I confesse) so proper a phrase in English, or Latin to say, To this forme of doctrine or Catechising, you were deliuered, as, This forme of doctrine was deliuered to you:
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:
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but yet the Apostle expresseth it so, NONLATINALPHABET, in quam traditi estis: and Catetan obserues well, that the Apostle changed the ordinary phrase ratione mysterij, because of the mysterie;
but yet the Apostle Expresses it so,, in quam traditi Ye are: and Catetan observes well, that the Apostle changed the ordinary phrase ratione mysterij, Because of the mystery;
for hereby (saith he) is signified, quod non tam Euangelicae doctrinae forma tradita èst hominibus, quàm quòd homines traditi sunt formae doctrinae Euangelicae;
for hereby (Says he) is signified, quod non tam Euangelicae Doctrine forma tradita èst hominibus, quàm quòd homines traditi sunt Formae Doctrine Euangelicae;
the doctrine, whereon we may settle our faith, is clearely taught in that Catechisme, Heb. 6. which (it seemes) was very early on foot, and in vse amongst Christians.
the Doctrine, whereon we may settle our faith, is clearly taught in that Catechism, Hebrew 6. which (it seems) was very early on foot, and in use among Christians.
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There in the Apostles Catechisme it is called fundamentum impositionis manuum, (and he knew what he spoke) the foundation of Imposition of hands, as being a fundamentall point of religion. The phrase of the holy Spirit is well worth the marking, NONLATINALPHABET, the foundation of Imposition of hands.
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. The phrase of the holy Spirit is well worth the marking,, the Foundation of Imposition of hands.
and it might well bee deliuered in that NONLATINALPHABET to the Romans. For Tertul. relating the faith of the Church of Rome (which in his time was statu foelix Ecclesia, as he cals it,
and it might well be Delivered in that to the Romans. For Tertulian relating the faith of the Church of Room (which in his time was Statu Felix Ecclesia, as he calls it,
and then hee addes, Aquae signat, Sancto Spiritu vestit, Eucharistia pascit, she signes with water (in Baptisme,) clothes with the holy Spirit (in Confirmation,) feeds with the blessed Eucharist (in the Communion,) and then those that are thus armed,
and then he adds, water Sign, 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,
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thus well prouided, martyrio exhortatur, shee exhorts to Martyrdome, & aduersus hanc institutionem neminem recipit, she receiues no man into the Church without these conditions.
thus well provided, Martyrdom exhortatur, she exhorts to Martyrdom, & Adversus hanc institutionem neminem recipit, she receives no man into the Church without these conditions.
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38 Neither was this the doctrine of the Church of Rome onely, but it was common to her with other Churches, Cum Aphricanis quoque Ecclesijs (saith Tertullian) hanc, fidem contessarauit, all the Churches of Affricke ioyned with her in this faith,
38 Neither was this the Doctrine of the Church of Rome only, but it was Common to her with other Churches, Cum Aphricanis quoque Ecclesijs (Says Tertullian) hanc, fidem contessarauit, all the Churches of Africa joined with her in this faith,
39 For we may well suppose, that in the Apostles times, and practise, wheresoeuer Baptisme went before, Confirmation followed after, and where mention is made of the conuersion of the Iewes,
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 Iewes,
For the Eunuch whom S. Philip baptised, sayd no more (for ought we reade) but this, I beleeue, that Christ Iesus is the sonne of God, and in that profession was presently baptised.
For the Eunuch whom S. Philip baptised, said no more (for ought we read) but this, I believe, that christ Iesus is the son of God, and in that profession was presently baptised.
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and those seuerall articles, which are named in the Apostles Creed? Well, if this Eunuchs briefe answer were sufficient to procure present Baptisme, and licence to depart:
and those several Articles, which Are nam in the Apostles Creed? Well, if this Eunuchs brief answer were sufficient to procure present Baptism, and licence to depart:
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why doe not wee take the same course (sayth Saint Austine ) and in case of necessitie, cum ad baptizandum vrget temporis augustia, when the straitnesse of time vrgeth vs to baptise,
why do not we take the same course (say Faint Augustine) and in case of necessity, cum ad baptizandum vrget Temporis Augusta, when the straitness of time urges us to baptise,
why doe not wee take away those questions, and interrogations, which we hold necessary to expresse at the time of baptisme? Why certainly (saith Saint Austine) si Scriptura tacuit, atque intelligenda admisit caetera, if the Scripture passed if ouer the rest in silence,
why do not we take away those questions, and interrogations, which we hold necessary to express At the time of Baptism? Why Certainly (Says Faint Augustine) si Scripture tacuit, atque intelligenda admisit caetera, if the Scripture passed if over the rest in silence,
then surely, when the Scripture tells, that Saint Philip baptised the Eunucu, in co intelligi voluit impleta omnia, in that one word it would haue you vnderstand, that all things were performed, which are requisite to Baptisme.
then surely, when the Scripture tells, that Saint Philip baptised the Eunucu, in counterfeit intelligi voluit Fulfilled 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 reade, that the beleeuers were baptised in euery countrey, where the Apostles came, we must thinke, that confirmation followed after, and the holy Eucharist, &c. quae licet taceantur in Scripturis gratia breuitatis tamen serie traditionis scimus implenda, which though they be omitted in Scripture for breuitie sake,
40 In like manner, when we read, that the believers were baptised in every country, where the Apostles Come, we must think, that confirmation followed After, and the holy Eucharist, etc. Quae licet taceantur in Scriptures Gratia breuitatis tamen serie traditionis scimus implenda, which though they be omitted in Scripture for brevity sake,
yet we know by the continuall practise of the Church of Rome, Affricke, Achaia, Macedonia, and Asia, (as Tertullian notes ) that they were to be performed.
yet we know by the continual practice of the Church of Rome, Africa, Achaia, Macedonia, 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, sed etiam quae obseruanda ei, qui accedit ad compagem corporis Christi:
Hoc est enim Evangelize Christ non Tantum dicere (Or docere) Quae sunt credenda de Christ, sed etiam Quae obseruanda ei, qui Accedit ad compagem corporis Christ:
41 Thus you see, that wheresoeuer Saint Peter, S. Iohn, and Saint Paul came, and consequently the rest of the Apostles, there the doctrine of Confirmation passed for currant.
41 Thus you see, that wheresoever Saint Peter, S. John, and Saint Paul Come, and consequently the rest of the Apostles, there the Doctrine of Confirmation passed for currant.
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This course the Apostles beganne, and the Fathers followed their steps, as you haue heard out of Tertullian, Cyprian, and Saint Austine, who euer giue confirmation the next place to Baptisme.
This course the Apostles began, and the Father's followed their steps, as you have herd out of Tertullian, Cyprian, and Saint Augustine, who ever give confirmation the next place to Baptism.
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42 This were sufficient to proue the Antiquitie of this Ceremonie, or Mystery, if we were fully perswaded that this were the true and natiue sense of those places, which haue beene cited.
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.
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nor of those receiued interpretations of Scripture, which make for confirmation. Quibus enim suit propositum al••er docendi, eos necessitas coegitaliter disponendi instrumenta doctrinae:
nor of those received interpretations of Scripture, which make for confirmation. Quibus enim suit propositum al••er docendi, eos Necessity coegitaliter disponendi Instrumenta Doctrine:
they that were resolued not to admit of Bishops, were of necessitie to interpret those places otherwise, which make for confirmation, because it is a seruice performable by Bishops onely:
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 Doctors labor and striue to elude the testimonies & practises of the blessed Apostles, by false and friuoulous expositions, such as were neuer heard of till these latter times.
and Therefore these new Doctors labour and strive to elude the testimonies & practises of the blessed Apostles, by false and frivolous expositions, such as were never herd of till these latter times.
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but for certaine there is the adulterating both of Scripture, and the expositions of Scripture, where there is a diuers doctrine from the Apostles, and the primitiue times.
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.
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but for the gift of tongues, prophesiying, and such like strange miracles, which were then requisit for the propagation of the Gospel in the beginning,
but for the gift of tongues, prophesiying, and such like strange Miracles, which were then requisite for the propagation of the Gospel in the beginning,
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but soone after ceased, and so the effect of Imposition of hands (it seems by them) was onely gratia gratis data, and not gratia gratum faciens, a glorious, not a gracious gift.
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.
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For if these two gifts be well considered, the former will appeare to be chiefly giuen for the good of others, in gloriam gratiae, to set forth the glory of that grace, which came by Christ into the world:
For if these two Gifts be well considered, the former will appear to be chiefly given for the good of Others, in gloriam Gratiae, to Set forth the glory of that grace, which Come by christ into the world:
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but the latter, that same gratia gratum faciens, that excellent gift is infused into vs for our own good in gratiam gloriae, that so being partakers of grace in this life, we may be heyres of glory in the life to come:
but the latter, that same Gratia gratum Faciens, that excellent gift is infused into us for our own good in gratiam Glory, that so being partakers of grace in this life, we may be Heirs of glory in the life to come:
but other internall & comfortable graces also of the holy Ghost which they had infused into them, ad incrementum fidei, & sanctitatis, for their owne peculiar sanctification.
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.
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Otherwise those externall gifts might haue bene but fallacious, fruitlesse symboles, glorious showes, vanishing shadowes, and (the truth is) had little, or nothing avayled themselues.
Otherwise those external Gifts might have be but fallacious, fruitless symbols, glorious shows, vanishing shadows, and (the truth is) had little, or nothing availed themselves.
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when the Apostles receiued those goodly miraculous gifts, simulinduebantur virtute ex alto, they were also endued with power from aboue, not onely that they might speake with tongs, sed vt loquerentur linguis magnalia Dei, but that they might speake the wonderfull workes of God:
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 tongue's, sed vt loquerentur linguis magnalia Dei, but that they might speak the wonderful works of God:
but so to confirme, and strengthen them in their own particulars, vt cum fiducia loquerentur verbū Dei, & vt virtute magna redderent testimonium resurrectionis Christi, that they might speake the word of God boldly,
but so to confirm, and strengthen them in their own particulars, vt cum Fiducia loquerentur verbū Dei, & vt virtute Magna redderent testimonium resurrectionis Christ, that they might speak the word of God boldly,
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and with great power beare witnes of the resurrection of Christ. Before they were orphani (as our Sauior terms them) orphans, comfortlesse, fearefull orphans:
and with great power bear witness of the resurrection of christ. Before they were orphani (as our Saviour terms them) orphans, comfortless, fearful orphans:
but being once confimed by this Comforter, hauing receiued the holy Ghost, they become potentes ad praelium, mighty in the battels of the Lord, the worthies of Christ, the wonder of the world;
but being once confirmed by this Comforter, having received the holy Ghost, they become potentes ad Praelium, mighty in the battles of the Lord, the worthies of christ, the wonder of the world;
& are not now conferd by imposition of hands, yet they continued in Irenaeus time, as himself witnesses; (& he liued 178 years after Christ and we find not any where, that those miraculous gifts were conferred by any, saue onely Bishops, the Apostles successors for a time euen in that power.
& Are not now conferred by imposition of hands, yet they continued in Irnaeus time, as himself Witnesses; (& he lived 178 Years After christ and we find not any where, that those miraculous Gifts were conferred by any, save only Bishops, the Apostles Successors for a time even in that power.
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48 And a long time after him Saint Bernard speaking of those two distinct graces of the holy Ghost, tells vs concerning the former, that Nobis illa manifestatio potius, quam Apostolis facta est, the gift of tongues, prophesing, &c. was rather for our good, then the Apostles benefit;
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 Manifestation potius, quam Apostles facta est, the gift of tongues, prophesying, etc. was rather for our good, then the Apostles benefit;
but there was (sayth he) another manifestation of the spirit in cis in them, which concerned themselues most, et haec vsque bodiè fit in nobis, and this latter at these dayes is wrought in vs. 49 Some there are, (I know) that make question, whether by Imposition of hands wee receiue the holy Ghost, seeing wee receiue not those externall gifts of the holy Ghost.
but there was (say he) Another manifestation of the Spirit in cis in them, which concerned themselves most, et haec vsque bodiè fit in nobis, and this latter At these days is wrought in us 49 some there Are, (I know) that make question, whither by Imposition of hands we receive the holy Ghost, seeing we receive not those external Gifts of the holy Ghost.
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because they speak not with tongs, because they prophesie not, ita peruerso corde aliquis vestrūfuit, is any mā amongst you of so peruerse a disposition,
Because they speak not with tongue's, Because they prophesy not, ita peruerso cord aliquis vestrūfuit, is any man among you of so perverse a disposition,
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so froward a spirit, so incredulous, that he dare affirme, that these confirmed christians haue not receiu'd the holy Ghost? Wilt thou know certainely,
so froward a Spirit, so incredulous, that he Dare affirm, that these confirmed Christians have not received the holy Ghost? Wilt thou know Certainly,
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Receiue it therefore cheerefully, reuerently, and thankfully, and without all doubt, you shall be endued with power frō aboue, which shal helpe you forward in the way of saluation.
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.
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& Baptisme, as is to be seene in his 3. booke de doct. Christ. & in his 118. Ep. but as M. Hooker termes it, a Sacramentall complement ) which Sacramentall complement (saith S. Austine) etiam Simon Magus habere potuit, Simō Magus might haue had for he was baptised.
& Baptism, as is to be seen in his 3. book the doct. christ. & in his 118. Epistle but as M. Hooker terms it, a Sacramental compliment) which Sacramental compliment (Says S. Augustine) etiam Simon Magus habere Potuit, Simō Magus might have had for he was baptised.
The 2. is operatio quaedam spiritus a certaine kinde of operation of the, same Spirite, wrought by imposition of hands, quae in malis hominibus etiam fieri solet, which was vsuall euen in bad men;
The 2. is operatio quaedam spiritus a certain kind of operation of thee, same Spirit, wrought by imposition of hands, Quae in malis hominibus etiam fieri Solent, which was usual even in bad men;
as the gift of prophesie, which king Saul had euen at that time, when he persecuted Dauid: and those gifts of miracles, which Simon Magus wold haue bought for mony, and are now ceased.
as the gift of prophesy, 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, and Are now ceased.
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The third is operatio eiusdem spiritus, the high operation, euen the gifts and graces of the same spirit, to strengthen & confirm Christians in the true faith;
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;
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52. Hereby it appeares first; that not onely those externall gifts of miracles, tongues, &c. were giuen by Imposition of hands: but the externall graces also of the holy Ghost, who promised to continue with the Church to the end of the world.
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.
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but chiefly ad gratiam sanctificantem at that invisible sanctifying grace, witnesse our Sauiour himselfe, Expedit vobis, vt ego vadam, Iohn 16. It is expedient for you, that I leaue you;
but chiefly ad gratiam sanctificantem At that invisible sanctifying grace, witness our Saviour himself, Expedit vobis, vt ego vadam, John 16. It is expedient for you, that I leave you;
and sanctifie their conuersation, then might these gifts serue rather ad inflandum, to puffe them vp by miracles, tongues, prophesying, &c. which would sooner breed a conceit of glory, then any encrease of grace;
and 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, then any increase of grace;
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as I noted before out of Saint Bernard. And then were not those gifts of so great worth, that they should be preferd before the corporall presence of our blessed Sauiour;
as I noted before out of Saint Bernard. And then were not those Gifts of so great worth, that they should be preferred before the corporal presence of our blessed Saviour;
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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:
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:
So S. Paul. 1. Cor. 12. Are al Apostles? are all Prophets? are all teachers? are al workers of miracles? Haue al the gifts of healing? do all speake with •ongs? do all interpret? As if he should say, no, they do not. So Lyra.
So S. Paul. 1. Cor. 12. are all Apostles? Are all prophets? Are all Teachers? Are all workers of Miracles? Have all the Gifts of healing? do all speak with •ongs? do all interpret? As if he should say, no, they do not. So Lyra.
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55. Fourthly, when the Apostle reckons imposition of hands amongst the principles of Christian religion, and those fundamentall points of faith, wherein the yonger sort was,
55. Fourthly, when the Apostle reckons imposition of hands among the principles of Christian Religion, and those fundamental points of faith, wherein the younger sort was,
and miraculous signes (for then were it no fundamentall point of religion, and to what end should children be instructed in it?) but it belongs rather (as Saint Ambrose notes) ad confirmationem vnitatis in Ecclesia Christi, to the confirming of vnitie in the Church of Christ, and this (saith he) post baptismum à Pontificibus fieri solet, was vsually done after (not afore ) baptisme, by the Bishops; and onely by the Bishops, saith S. Austine.
and miraculous Signs (for then were it not fundamental point of Religion, and to what end should children be instructed in it?) but it belongs rather (as Saint Ambrose notes) ad confirmationem vnitatis in Ecclesia Christ, to the confirming of unity in the Church of christ, and this (Says he) post Baptism à Pontificibus fieri Solent, was usually done After (not afore) Baptism, by the Bishops; and only by the Bishops, Says S. Augustine.
and the effect, the blessing it selfe hath (I doubt not) beene deriued to vs by the Bishops, and only by the Bishops, the Apostles onely successors in this office:
and the Effect, the blessing it self hath (I doubt not) been derived to us by the Bishops, and only by the Bishops, the Apostles only Successors in this office:
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for which cause it was named heretofore Manus impositio Episcoporum, and Episcopalis manuum impositio, as at this day it is called Bishopping with vs, shewing by the very name, that our ancients held it the proper,
for which cause it was nam heretofore Manus Impositio Bishops, and Episcopal manuum Impositio, as At this day it is called Bishopric with us, showing by the very name, that our ancients held it the proper,
Optatus therefore prouing that Macharius was no Bishop, brings this for a maine argument, Nec in of ficio Episcopali versatus est, nec manum alicutamposuit, he performed not the office of a Bishop, he vsed not imposition of hands,
Optatus Therefore proving that Macharius was no Bishop, brings this for a main argument, Nec in of ficio Episcopal versatus est, nec manum alicutamposuit, he performed not the office of a Bishop, he used not imposition of hands,
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neque enim facultatem habetat, for he had no such power, no such authority, but Saint Peter and Saint Iohn (who were Apostles ) they might they did confirme: Hoc enim donum (saith Chrysostome) solorum Apostolorum erat, this gift belonged to the Apostles onely:
neque enim facultatem habetat, for he had no such power, no such Authority, but Saint Peter and Saint John (who were Apostles) they might they did confirm: Hoc enim Donum (Says Chrysostom) solorum Apostolorum erat, this gift belonged to the Apostles only:
& S. Aust. relating how the Apostles praied, & layd their hands on the Samaritans, that the H. ghost might come down vpon thē, ads instantly, 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.
& S. Aust. relating how the Apostles prayed, & laid their hands on the Samaritans, that the H. ghost might come down upon them, adds instantly, Whom more in suis Praepositis etiam nunc seruat Ecclesia, which is the same with S. Cyprus naming also the Ministers of this blessing, Prepositos, the Bishops of the Church.
& this he cals solennē benedictionē a solemn benedictiō and then he brings in that of S. Iero••, who avowes it to be Apostolicam obseruationem, and Apostolicke obseruation, or institution:
& this he calls solennen benedictionē a solemn benediction and then he brings in that of S. Iero••, who avows it to be Apostolicam obseruationem, and Apostolic observation, or Institution:
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Zanchius therefore speaking of Imposition of hands, acknwoledgeth, what we all confesse, that wee haue no precept for it, interim (saith he) exempla Apostolorum, & veteris Ecclesiae vellem pluris aestimari, notwithstanding I could wish, that the example of the Apostles,
Zanchius Therefore speaking of Imposition of hands, acknwoledgeth, what we all confess, that we have no precept for it, interim (Says he) exempla Apostolorum, & veteris Ecclesiae vellem Pluris Aestimari, notwithstanding I could wish, that the Exampl of the Apostles,
but much hath beene spoken concerning it already, and I will not cleane tire out your patience, I will only alledge two or three notable instances, which make much for the present purpose.
but much hath been spoken Concerning it already, and I will not clean tire out your patience, I will only allege two or three notable instances, which make much for the present purpose.
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This worthy Martyr writing to Fabian Bishop of Antioch, concerning Nouatus the Puritan hereticke, (for Eusebius notes him to be the ring-leader of all those, qui mente inflati seipsos puros esse profitentur, who are the onely pure men in their owne conceits) reports,
This worthy Martyr writing to Fabian Bishop of Antioch, Concerning Nouatus the Puritan heretic, (for Eusebius notes him to be the ringleader of all those, qui mente inflati seipsos puros esse profitentur, who Are the only pure men in their own conceits) reports,
how he was possessed with a Deuil (as all heretickes are little better) and being deliuered by the exorcists of those times, not long after he fell dangerously sicke;
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;
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but after his recouerie (saith Cornelius ) he receiued not those blessings, Quae iuxta Ecclesiae Canonem consequi oportebat, which hee ought to haue receiued according to the Canons of the Church.
but After his recovery (Says Cornelius) he received not those blessings, Quae Next Ecclesiae Canonem consequi Opportune, which he ought to have received according to the Canonas of the Church.
And then he infers, Quum autem illa potitus non sit, quomodo (quaeso) Spiritum Sanctum adeptus est? Since he wanted Confirmation, by what meanes did he obtaine the Holy Ghost?
And then he infers, Whom autem illa potitus non sit, 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 obseruations. 1. That by a Canon of the Church in the more perfect times, Confirmation was appointed to follow after Baptisme, NONLATINALPHABET (as Eusebius hath it) to be signed and crossed by the Bishop. 2. That Confirmation was held the ordinarie meanes, whereby we receiue the holy Ghost, ad augmentum, & robur, to the encease, & strength of faith.
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.
and a man may (perchance) now (as some in former times) obiect against Confirmation, in behalfe (as it were) of Baptisme, Quid mihi prodest post mysterium baptismatis ministerium confirmātis? What profit haue I by Imposition of hands? What vse is there of Confirmation after Baptisme,
and a man may (perchance) now (as Some in former times) Object against Confirmation, in behalf (as it were) of Baptism, Quid mihi profits post mysterium baptismatis ministerium confirmātis? What profit have I by Imposition of hands? What use is there of Confirmation After Baptism,
and the mysteries of Baptisme? Quantum video non totum de fonte suscepimus, si post fontem adiectione nout generis indigemus? as farre as I perceiue, we haue not receiued our Christendome fully from the font,
and the Mysteres of Baptism? Quantum video non totum de Fonte suscepimus, si post fontem adjection nout Generis indigemus? as Far as I perceive, we have not received our Christendom Fully from the font,
63 We confesse indeed in Saint Austins phrase, non toleratur, nisi intelligatur; that phrase of Cornelius is not to be endured, vnlesse it be rightly vnderstood:
63 We confess indeed in Saint Austins phrase, non toleratur, nisi intelligatur; that phrase of Cornelius is not to be endured, unless it be rightly understood:
Sic enim exigit militaris or do, this course, this order is obserued amongst militarie men, (and the Church is militant here on earth) when the Generall of an army hath entertained a fresh Souldier into his company, ••n solum signat recepsum, sed etiam armis competentibus inst••uit pugnaturum:
Sic enim exigit militaris or doe, this course, this order is observed among 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 Sign recepsum, sed etiam armis competentibus inst••uit pugnaturum:
So (saith hee) to a man, that is signed with Christs colours, that is baptised before, benedictio illa that blessing of Confirmation, munitio est, is a guard or defence,
So (Says he) to a man, that is signed with Christ colours, that is baptised before, Benediction illa that blessing of Confirmation, munitio est, is a guard or defence,
64 The holy Ghost therefore beares his part both in Baptisme and in Confirmation; but with diuers effects, Spiritus enim sanctus, qui super aquas Baptismi salutifero descendit illapsu, for the holy Ghost (who descends vpon the waters of Baptisme with a sauing grace) giues fulnesse of innocencie at the Font;
64 The holy Ghost Therefore bears his part both in Baptism and in Confirmation; but with diverse effects, Spiritus enim Sanctus, qui super Aquas Baptism salutifero descendit illapsu, for the holy Ghost (who descends upon the waters of Baptism with a Saving grace) gives fullness of innocence At the Font;
In baptisme he doth nourish vs, after Baptisme in Confirmation hee doth strengthen vs. And so the blessings of Baptisme are sufficient for all those, who are ready to depart this mortall life:
In Baptism he does nourish us, After Baptism in Confirmation he does strengthen us And so the blessings of Baptism Are sufficient for all those, who Are ready to depart this Mortal life:
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but for them, that liue longer, the assistance of Confirmation is very necessary. Baptisme of it selfe (without Confirmation) saueth them, who are instantly to be receiued into the peace of heauē;
but for them, that live longer, the assistance of Confirmation is very necessary. Baptism of it self (without Confirmation) Saveth them, who Are instantly to be received into the peace of heaven;
but confirmation doth furnish, & arme all those, who are reserued for the bitter agonies, and dangerous battels, which are sought in this vale of miserie, this world of temptation.
but confirmation does furnish, & arm all those, who Are reserved for the bitter agonies, and dangerous battles, which Are sought in this vale of misery, this world of temptation.
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65 This was the opinion of those primitiue times, and this gaue occasion to Cornelius Bishop of Rome, to say of that heretick Nouatus, who was neuer confirmed, Cum illa potitus non sit, &c. since he enioyed not Confirmation (that is, would not be confirmed) by what meanes (thinke you) did hee receiue the holy Ghost (as he is giuen in confirmation?)
65 This was the opinion of those primitive times, and this gave occasion to Cornelius Bishop of Rome, to say of that heretic Nouatus, 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?)
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66 For although the effects of the holy Ghost be very admirable, and diuine in Baptisme, yet in especiall manner the H. Ghost is appropriated to Confirmation. For in Baptisme our regeneration is especially attributed to Christ, by whose blood wee are washed, and cleansed from our sinnes;
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 especiall effects thereof are ascribed to the holy Ghost. Not but that the whole Trinitie workes both in the one, and in the other:
but 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:
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therefore Confirmation is expressed by Imposition of hands, and giuing the holy Ghost, and Baptisme by washing (through the blood of Christ) in in the name of the Father the Sonne, and the holy Ghost.
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.
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and when the Sonne of God departed from vs, then it behoued the holy Ghost to descend vnto vs, that so the H. Ghost and his blessed operations might be knowne to the world no lesse,
and when the Son of God departed from us, then it behooved the holy Ghost to descend unto us, that so the H. Ghost and his blessed operations might be known to the world no less,
which caused the Fathers to make difference of the effects in the meanes & working of our saluation, ascribing especially the effects of Baptisme to Christ,
which caused the Father's to make difference of the effects in the means & working of our salvation, ascribing especially the effects of Baptism to christ,
68 Euthymius therfore treating vpon those words of our Sauiour ( Si non abiero, Paracletus non veniet ad vos, &c. Vnlesse I go from you, the Comforter will not come vnto you:
68 Euthymius Therefore treating upon those words of our Saviour (Si non abiero, Paraclete non Come ad vos, etc. Unless I go from you, the Comforter will not come unto you:
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but if I depart from you, I will send him to you) tels vs, that it was decreed by God from al eternity, that euery one of the 3 persons in the Trinitie should do somthing for the procuring mans saluation:
but if I depart from you, 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 men salvation:
For although the whole Trinitie (sayth Schlusselburge ) doth ioyntly worke the redemption of man (as holy Scripture teaches) tamen cuiusque personae proprietas obseruatur, yet in this generall worke the particular proprietie of euery person is obserued,
For although the Whole Trinity (say Schlusselburge) does jointly work the redemption of man (as holy Scripture Teaches) tamen cuiusque personae Propriety obseruatur, yet in this general work the particular propriety of every person is observed,
and the Sonne onely is ordained our Mediator and Redeemer: thus in like manner, though the grace of Confirmation is wrought in vs by the whole Trinitie,
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,
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Whereby he distinguisheth the proper effects both of the Sonne and of the holy Ghost, attributing the effects of Baptisme to the Sonne, and the grace of Confirmation to the holy Ghost:
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:
70 After this, speaking of confirmation, hee sayth, Dehinc manus imponitur, per benedictionem aduocans, et inuitans spiritum sanctum, after Baptisme followes Imposition of hands (that is, Confirmation ) by benediction,
70 After this, speaking of confirmation, he say, Dehinc manus imponitur, per benedictionem aduocans, et inuitans spiritum sanctum, After Baptism follows Imposition of hands (that is, Confirmation) by benediction,
and then expressing the manner by a pretty simile of some winde and water instruments (but to mee as yet somewhat obscure) he concludes the poynt with this question:
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:
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or tune in man (who is his owne organ or instrument) an high and spirituall note by Imposition of holy hands? He meanes the gifts of the holy Ghost, which are giuen in a sublime and high measure in Confirmation.
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.
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71 We must not conceiue either by those words of Cornelius concerning Nouatus, ( Cum obsignatione ab Episcopo non sit potitus, etc. since the Bishop neuer confirmed him, how could he receiue the holy Ghost?) or by these of Tertullian, ( Non in aquis spiritum sanctū consequimur, wee receiue not the holy Ghost in Baptisme) that the presēce, power,
71 We must not conceive either by those words of Cornelius Concerning Nouatus, (Cum obsignatione ab Bishop non sit potitus, etc since the Bishop never confirmed him, how could he receive the holy Ghost?) or by these of Tertullian, (Non in aquis spiritum sanctū consequimur, we receive not the holy Ghost in Baptism) that the presence, power,
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This is plain by certaine passages of Tertul. for hee cals the waters of Baptisme, pristinam sedem spiritus sancti, the ancient seat of the he holy Ghost,
This is plain by certain passages of Tertulian for he calls the waters of Baptism, pristinam sedem spiritus sancti, the ancient seat of thee he holy Ghost,
where he saith, Tunc then, that is, in confirmation after baptisme, ille sanctissimus spiritus super emundata, et benedicta corpora libens à patre descendit, the most H. spirit descends willingly from the Father vpon those cleansed,
where he Says, Tunc then, that is, in confirmation After Baptism, Isle 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 baptisme, et super baptismi aquas, tanquā pristinā sedē recognoscens, conquiescit, & settles himself vpon the waters of baptisme (that is) vpon thē that are baptised, acknowledging (as it were) his ancient & former place.
& blessed bodies by Baptism, et super Baptism Aquas, tanquā pristinā sedē recognoscens, conquiescit, & settles himself upon the waters of Baptism (that is) upon them that Are baptised, acknowledging (as it were) his ancient & former place.
for that indeede is priftina sedes the first & ancient seat of the H. Ghost, which is still continued in the Church of Christ by the waters of Baptisme.
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.
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Io. 1. for the cōming downe of the H. Ghost and resting vpon him, was the token which was giuen S Iohn, wherby hee should know Christ sensibiliter et determinatè sensibly in particular, whom before he knew onely intelligibiliter et in generali, in his vnderstanding by some generall notions;
Io. 1. for the coming down of the H. Ghost and resting upon him, was the token which was given S John, 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;
for Saint Iohn put him backe, saying, I haue neede to be baptised of thee, and comest thou to me? By which words it appeares euidently, that S. Iohn knew Christ at the instant of baptising him:
for Saint John put him back, saying, I have need to be baptised of thee, and Comest thou to me? By which words it appears evidently, that S. John knew christ At the instant of Baptizing him:
which is not any new imaginatiō, but is grounded vpon Optatus opinion, who was (in S. Aust. iudgment) Venerabilis memoriae, et Catholicae cōmunionis Episcopus, a Bishop of reuerend memorie,
which is not any new imagination, but is grounded upon Optatus opinion, who was (in S. Aust. judgement) Venerabilis Memoriae, et Catholic cōmunionis Episcopus, a Bishop of reverend memory,
And this Catholicke Bishop Optatus sayth, Apertum est coelum D•• patre vngente, spiritale olcum descendit in imagine columbae, et insedit capiti eius, et perfudit eum:
And this Catholic Bishop Optatus say, Apertum est coelum D•• patre vngente, spiritale olcum descendit in imagine columbae, et insedit Capiti eius, et perfudit Eum:
Which double apparition (it may bee) is the same with that of Saint Iohn, descending, and remaining. Whereby it may seeme, that Iesus himselfe was both the Author, and partaker of those three great and blessed mysteries, Baptisme, Confirmation, and the holy Eucharist.
Which double apparition (it may be) is the same with that of Saint John, descending, and remaining. Whereby it may seem, that Iesus himself was both the Author, and partaker of those three great and blessed Mysteres, Baptism, Confirmation, and the holy Eucharist.
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74 So then (you see) according to Optatus opinion, Confirmation is not only more ancient then preaching to the Gentiles (as heretofore hath beene manifested) but it hath the beginning not long after Baptisme,
74 So then (you see) according to Optatus opinion, Confirmation is not only more ancient then preaching to the Gentiles (as heretofore hath been manifested) but it hath the beginning not long After Baptism,
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75 But to returne, it is euident also by another place of Tertullian, that he held, that the holy Ghost was giuen in Baptisme: for disputing against Marcion hee sayth,
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 Marcion he say,
first, that Baptisme is the Sacrament of Faith. Secondly, The remission of sinne. Thirdly, the absolution from death. Fourthly, the regeneration of man:
First, that Baptism is the Sacrament of Faith. Secondly, The remission of sin. Thirdly, the absolution from death. Fourthly, the regeneration of man:
Hereby it appeares, that Tertullian verily beleeued, that the holy Ghost was first gotten in, or giuen by Baptisme: whose operation though it were auayleable in Baptisme,
Hereby it appears, that Tertullian verily believed, that the holy Ghost was First got in, or given by Baptism: whose operation though it were available in Baptism,
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yet in Confirmation it was held more effectuall for some other ends, sublimitatem modulando spiritalem, by stretching forth his gifts to higher straines.
yet in Confirmation it was held more effectual for Some other ends, sublimitatem modulando spiritalem, by stretching forth his Gifts to higher strains.
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76 And this high conceit of the fruites and effects of Confirmation so preuayled in those times, that Saint Cyprian (as it seemes) ranked Baptisme and Confirmation in the same order, calling them both Sacraments,
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, calling them both Sacraments,
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and maintaining, that they ought to be rebaptised (which at that time was the African error) when some other thought it sufficient, to haue them confirmed by Imposition of hands, without rebaptising them:
and maintaining, that they ought to be Rebaptized (which At that time was the African error) when Some other Thought it sufficient, to have them confirmed by Imposition of hands, without Rebaptizing them:
he would not yeeld vnto it, but sayd, Tunc demum plene sanctificari, & esse filii Dei possunt, si Sacramento vtroque nascantur, then may these hereticks be fully sanctified,
he would not yield unto it, but said, Tunc demum plene sanctificari, & esse Sons Dei possunt, si Sacramento vtroque nascantur, then may these Heretics be Fully sanctified,
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77 The same sentence was deliuered by Nemesianus one of the Bishops, who were present at the Councell of Carthage, where this question was ventilated of rebaptizing hereticks:
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 rebaptizing Heretics:
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Manifestumest (saith he) vtro { que } sacramento debere eos renasci in Ecclesia Catholicae, It is manifest, that all they, who returne from heresie, must be borne anew of both the Sacraments (meaning Baptisme & Confirmation) in the Catholick church.
Manifestumest (Says he) utro { que } sacramento Debere eos Rebirth in Ecclesia Catholic, It is manifest, that all they, who return from heresy, must be born anew of both the Sacraments (meaning Baptism & Confirmation) in the Catholic Church.
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For, in the writings of the ancient Fathers, as Master Hooker well obserues, all the articles which are peculiar to Christian faith, all duties of religion containing that, which sense,
For, in the writings of the ancient Father's, as Master Hooker well observes, all the Articles which Are peculiar to Christian faith, all duties of Religion containing that, which sense,
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For though the Fathers, and some late writers call Confirmation a Sacrament, yet it is not a Sacrament rightly so called, as Baptisme, and the Lords Supper are;
For though the Father's, and Some late writers call Confirmation a Sacrament, yet it is not a Sacrament rightly so called, as Baptism, and the lords Supper Are;
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because there is wanting verbum et elementū ex institutione domini, the word and element set downe by the institution of Christ, which the other two haue:
Because there is wanting verbum et elementū ex Institution domini, the word and element Set down by the Institution of christ, which the other two have:
Secondly, there must be res the matter (as it is called) of the Sacrament and that must be determinata, such onely as hath beene instituted & enioyned by Christ himselfe.
Secondly, there must be Rest the matter (as it is called) of the Sacrament and that must be determinata, such only as hath been instituted & enjoined by christ himself.
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We esteeme not therefore any other element (though named by the Fathers, and vsed in the primitiue and Apostolick times) fit to be called a Sacrament, when it is consecrated by words of our Sauiour;
We esteem not Therefore any other element (though nam by the Father's, and used in the primitive and Apostolic times) fit to be called a Sacrament, when it is consecrated by words of our Saviour;
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in whose power onely it is to constitute a Sacrament, and to appoint both matter and forme, that is both word and element; without both which Sacramentum proprie dictum a Sacrament properly so called cannot stand.
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 Properly dictum a Sacrament properly so called cannot stand.
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78 This consideration moued some of the more ancient schoolemen (as Cassander obserues) to number onely two Sacraments, which they call Sacramenta propriè dicta, namely, Baptisme, and the Lords supper, because they two onely haue verbum & elementum ex diuina institutione determinata, both word and element ordeyned by Christ, who is both God and man.
78 This consideration moved Some of the more ancient Schoolmen (as Cassander observes) to number only two Sacraments, which they call Sacraments propriè dicta, namely, Baptism, and the lords supper, Because they two only have verbum & Elementum ex Divine Institution determinata, both word and element ordained by christ, who is both God and man.
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The first, that euer reckoned (sayth he) vpon seuen Sacraments, was Peter Lombard; and since that time the Schoolemen are become iurati in verba magistri, so wedded,
The First, that ever reckoned (say he) upon seuen Sacraments, was Peter Lombard; and since that time the Schoolmen Are become iurati in verba magistri, so wedded,
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But (I feare) I haue already digressed to much, Nunc itaque recurrat stylus ad suam materiam, (as sometimes Saint Bernard sayd) & in eo quo proposueramus, suo tramite gradiatur oratio, let vs now therefore returne to the matter wee had in hand,
But (I Fear) I have already digressed to much, Nunc itaque recurrat stylus ad suam Materiam, (as sometime Saint Bernard said) & in eo quo proposueramus, Sue tramite gradiatur oratio, let us now Therefore return to the matter we had in hand,
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for he saith, that S. Peter and the rest of the Apostles were baptized before the time, that S. Peter denied his Mr. but nondum confirmati, &c. they were not as yet confirmed by the holy Ghost, who appeared vnto them on the day of Pentecost;
for he Says, that S. Peter and the rest of the Apostles were baptised before the time, that S. Peter denied his Mr. but Nondum confirmati, 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 Sauiour, when hee breathed on them, saying, Receiue the holy Ghost: Vnde recte dici potest, from whence (saith S. Austine ) we may safely conclude, that when S. Peter denyed his Mr, Nondum fuerant Apostoli baptizati, non tamen aqua,
neither were they confirmed by that inspiration of our Saviour, when he breathed on them, saying, Receive the holy Ghost: Vnde recte dici potest, from whence (Says S. Augustine) we may safely conclude, that when S. Peter denied his Mr, Nondum fuerant Apostles Baptized, non tamen aqua,
baptized they were with water, but they were not baptized with the holy Ghost, (that is, Confirmed ) And yet S. Austine is of opinion, that the Apostles were baptized with the baptisme of Christ.
baptised they were with water, but they were not baptised with the holy Ghost, (that is, Confirmed) And yet S. Augustine is of opinion, that the Apostles were baptised with the Baptism of christ.
81 This exposition of S. Cyprian (vpon those words of our Sauiour, Nisi quis renatu, fuerit, &c. though it be not now commonly receiued, is far more probable,
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,
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as water washeth the thing that is foule, and quencheth the heate of the fire. So Cartwr. that he may discredit the vse, and necessitie of priuate Baptisme.
as water washes the thing that is foul, and quenches the heat of the fire. So Cartwright. that he may discredit the use, and necessity of private Baptism.
But we hold it for an infallible rule in exposition of Scripture, that where a litterall construction will stand, the farthest from the letter is commonly the worst.
But we hold it for an infallible Rule in exposition of Scripture, 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 vnder the name of water onely (without adding the Spirit) sometimes signifies the Sacrament of Baptisme; as whē we are said to be borne anew, and that NONLATINALPHABET euen of water:
And those Father's had for their defence the phrase of Scripture, which under the name of water only (without adding the Spirit) sometime signifies the Sacrament of Baptism; as when we Are said to be born anew, and that even of water:
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or some such gift, or gifts, as were giuen at the Pentecost, and were receiued post baptismum per manus Impositionem, (as Caietan notes) after baptisme by Imposition of hands:
or Some such gift, or Gifts, as were given At the Pentecost, and were received post Baptism per manus Impositionem, (as Caietan notes) After Baptism by Imposition of hands:
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which place seemes to bee parallel with that Iohn 3.5. but yet that vsuall interpretation of those words of our Sauiour (Nisi quis renatus fuerit, &c.) is most Catholicke which expounds it of Baptisme onely:
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:
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82 Confirmation (say they) is necessary, quia sine ea non habetur finis ita conuenienter, because we cannot attaine our proposed ende, which is eternall life, so conueniently without it.
82 Confirmation (say they) is necessary, quia sine ea non habetur finis ita Conveniently, Because we cannot attain our proposed end, which is Eternal life, so conveniently without it.
sine quo non sit aditus ad vitamaeternam, not that any thing is bestowed in and by Confirmation, without which the entrance is barred to eternall life:
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:
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Some such sense as this our Church entertaineth, which requireth Confirmation to be had, before wee receiue the holy Eucharist, according to the custome of the Primitiue times:
some such sense as this our Church entertaineth, which requires Confirmation to be had, before we receive the holy Eucharist, according to the custom of the Primitive times:
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for, as Saint Bernard sayth, Contemptus in omne specie mandatorum paripondere grauis, & communiter damnabilis est, Contempt in all kinde of precepts (whether they bee the precepts of God or man, saith he,
for, as Saint Bernard say, Contemptus in omne specie mandatorum paripondere grauis, & Communiter damnabilis est, Contempt in all kind of Precepts (whither they be the Precepts of God or man, Says he,
and though hee holds the contempt of these constitutions to be damnable, yet he esteems the neglect to be but culpable: and his reason is, because neglect proceeds oft times from ignorance,
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, Because neglect proceeds oft times from ignorance,
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or weaknesse, but the other aut odiosae pertinaciae est, aut contumaciae non ferendae, contempt breakes forth either from odious pertinacie, or intollerable contumacie:
or weakness, but the other Or odiosae pertinaciae est, Or contumaciae non ferendae, contempt breaks forth either from odious pertinacy, or intolerable contumacy:
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Greg. Nazian. saith, that the holy Ghost was giuen to the Apostles three sundry times, and withall in three sundry measures: 1. Before Christs passion. 2. After his resurrection; and lastly, after his ascension.
Greg. Nazian. Says, that the holy Ghost was given to the Apostles three sundry times, and withal in three sundry measures: 1. Before Christ passion. 2. After his resurrection; and lastly, After his Ascension.
84 1. Before the passion, when our Sauiour gaue them power to cure diseases, and to cast out Deuils, which they performed NONLATINALPHABET (saith Nazian. ) not without assistance of the holy Spirit.
84 1. Before the passion, when our Saviour gave them power to cure diseases, and to cast out Devils, which they performed (Says Nazian.) not without assistance of the holy Spirit.
which appeares by that of our Sauiour, who said to his Apostles, Qui lotus est, etc. He that is washed, needes not saue to wash his feete, but is cleane euery whit:
which appears by that of our Saviour, who said to his Apostles, Qui lotus est, etc He that is washed, needs not save to wash his feet, but is clean every whit:
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85. 2. After his resurrection, when he breathed on them, and saide vnto them, Receiue the holy Ghost: at which time hee sanctified them, but did not perfit them.
85. 2. After his resurrection, when he breathed on them, 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 hee made Act. 1. (ye shall receiue virtutem superuenient is spiritus sancti, the power of the holy Ghost, which shall come on you) which is vnderstood not onely of the gift of miracles,
Thirdly, After his Ascension in the Pentecost, when that promise of christ was fulfilled, which he made Act. 1. (you 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,
for Leo saith, Per Episcopalem manuum impositionem virtus spiritus confertur, the vertue or power of the spirit is conferred by Episcopall imposition of hands, that is, in Confirmation.
for Leo Says, Per Episcopal 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. ) NONLATINALPHABET the holy Ghost was but NONLATINALPHABET obscurely in the Apostles, at the second time NONLATINALPHABET more expressely, more manifestly:
86 The First of these times (Says Nazian.) the holy Ghost was but obscurely in the Apostles, At the second time more expressly, more manifestly:
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which hee himselfe excellently expesseth in this manner, NONLATINALPHABET, as if a man should say, that the holy Ghost was conuersant with the Apostles as a familiar acquaintance,
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,
but the other two were visibly, and manifestly: Manifestam enim impertionem spiritus sancti (saith Saint Austine) non semel sed bis numero Dominus egit, the Lord wrought the manifest bestowing of the holy Ghost, not once onely,
but the other two were visibly, and manifestly: Manifestam enim impertionem spiritus sancti (Says Saint Augustine) non semel sed bis numero Dominus egit, the Lord wrought the manifest bestowing of the holy Ghost, not once only,
but twice, at two seuerall times: once when hee breathed vpon them after his resurrection: which (as some say) was onely visibili modo after a visible manner:
but 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:
and yet they had not the holy Ghost, before our Sauiour breathed on them (after his resurrection) quia quantum habendus fuerat (saith Saint Austine) nondum habebant, because they had him not as yet in that measure,
and yet they had not the holy Ghost, before our Saviour breathed on them (After his resurrection) quia quantum habendus fuerat (Says Faint Augustine) Nondum habebant, Because they had him not as yet in that measure,
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Habebant itaque minus, dandus erateis amplius they had him indeed in a lesse manner, but he was to be giuen them in a larger measure: habebant occulte, accepturi erant manifeste;
Habebant itaque minus, dandus erateis Amplius they had him indeed in a less manner, but he was to be given them in a larger measure: habebant occult, accepturi Erant manifest;
they had him hiddenly, but they were to receiue him minifestly: for that was one gift of the holy Ghost, to make it manifest vnto thē, that they had the H. Ghost:
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 thefore the H. Ghost was promised, not onely to them, that had him not, but to those also, that had him already, and that non incassum not in vaine;
and Therefore the H. Ghost was promised, not only to them, that had him not, but to those also, that had him already, and that non in cassum not in vain;
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89 For except there were diuers measures of receiuing the holy Ghost, the Prophet Elizeus would not haue sayde, spiritus, qui in te est, duplex sit in me, let the spirit, which is in thee, be double in me.
89 For except there were diverse measures of receiving the holy Ghost, the Prophet Elisha would not have said, spiritus, qui in te est, duplex sit in me, let the Spirit, which is in thee, be double in me.
When Saint Iohn Baptist sayd, God giues not the Spirit by measure, hee spoke it of the Sonne of God, to whom the spirit was not giuen in any measure, because in him all the fulnesse of the Deitie inhabited.
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, Because in him all the fullness of the Deity inhabited.
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and againe at the Pentecost. Thus is he giuen againe and againe, and added vnto vs, donec vnicuique pro modo suae perfectionis propria mēsura compleatur, vntill euery mans proper measure bee filled, according to the manner of his perfection;
and again At the Pentecost. Thus is he given again and again, and added unto us, donec Everyone Pro modo suae perfectionis propria mēsura compleatur, until every men proper measure be filled, according to the manner of his perfection;
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90 From this diuersitie of the gifts, and operations of the holy Ghost in the same persons, at the participating of seuerall mysteries, the schoole seems to haue borrowed that acute distinction of three sundry measures of those gifts of the holy ghost, which are bestowed in the Church of Christ:
90 From this diversity of the Gifts, and operations of the holy Ghost in the same Persons, At the participating of several Mysteres, 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:
thus the holy Ghost was diffused into the Apostles after Christs resurrection, when hee breathed vpon them and filled them as full (if I may so say) of the Spirit of God,
thus the holy Ghost was diffused into the Apostles After Christ resurrection, when he breathed upon them and filled them as full (if I may so say) of the Spirit of God,
when besides the remission of their owne sinnes receiued in Baptisme, they could remit, and retaine other mens sinnes ministerialiter, as the Ministers,
when beside the remission of their own Sins received in Baptism, they could remit, and retain other men's Sins ministerialiter, as the Ministers,
In this manner the Holy Ghost was effused, or powred out vpon the Apostles at the Pentecost; NONLATINALPHABET (sayth S. Paul) quem effudit, whom God powred out abundantly vpon vs;
In this manner the Holy Ghost was effused, or poured out upon the Apostles At the Pentecost; (say S. Paul) Whom effudit, whom God poured out abundantly upon us;
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as when they not onely receiued the holy Ghost to worke miracles, to speake with tongues, &c. but to giue that miraculous power to others likewise by their ministery;
as 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;
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the holy Ghost is giuen not onely in Baptisme, and after that in Confirmation, &c. but sometimes also before Baptisme (so that it cannot seeme to be tyed to it) as plainely appeares.
the holy Ghost is given not only in Baptism, and After that in Confirmation, etc. but sometime also before Baptism (so that it cannot seem to be tied to it) as plainly appears.
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which was before they were baptized by S. Peter: but as soone as it was euident, that the gift of the Holy Ghost was powred vpon them, Apostolica magisteria, (saith Saint Cyprian ) the Apostles, or the Apostolicke magistracie (which are now the Bishops) per omnia diuini praecepti, atque Euangelij legem seruabant, obserued the Euangelicall law, and diuine precept in all things, both in baptizing, and confirming those Gentiles.
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, (Says Faint Cyprian) the Apostles, or the Apostolic magistracy (which Are now the Bishops) per omnia Divine Precepts, atque Evangelist legem seruabant, observed the Evangelical law, and divine precept in all things, both in baptizing, and confirming those Gentiles.
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And thus much is spoke by the way (yet much to our purpose) that no offence may be taken at the saying of Cornelius, who wondered how Nouatus could haue the holy Ghost, seeing he was neuer confirmed by the Bishop.
And thus much is spoke by the Way (yet much to our purpose) that no offence may be taken At the saying of Cornelius, who wondered how Nouatus could have the holy Ghost, seeing he was never confirmed by the Bishop.
92 And now Illuc vnde abij, redeo, I returne to my proposed course, viz. to shew, that as the vse of Confirmation (according to the Church Historie) was continued by many particular chiefe Bishops,
92 And now Illuc vnde 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,
There we reade in the 38. Canon Fidelis aliquis, &c. qui lauacrum suum integrum habet, A Christian, that hath perfit Baptisme (I thinke it meanes Confirmation after Baptisme) posse baptizare in necessitate infirmitatis positum Catechumenum, may baptize a new conuert in case of necessitie:
There we read in the 38. Canon Fidelis aliquis, etc. qui Lavra suum integrum habet, A Christian, that hath perfect Baptism (I think it means Confirmation After Baptism) posse Baptizare in necessitate infirmitatis positum Catechumen, may baptise a new convert in case of necessity:
as also this Councell doth in the alledged Canon, and Canon 77. Si quis Diaconus regens plebem, &c. If a Deacon hauing cure of soules shall baptize any without a Bishop,
as also this Council does in the alleged Canon, and Canon 77. Si quis Deacon regens plebem, etc. If a Deacon having cure of Souls shall baptise any without a Bishop,
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93 My second instance shall be in the Councell of Laodicea, held either in the time of Liberius, or of Damasus Bishops of Rome: where we reade thus, Oportet baptizatos, &c. They who are baptized must receiue holy Chrisme, that is, Confirmation, (as appeareth by the circumstances of that place) and become partakers of the kingdome of heauen.
93 My second instance shall be in the Council of Laodicea, held either in the time of Liberius, or of Damasus Bishops of Room: where we read thus, Oportet baptizatos, etc. They who Are baptised must receive holy Chrism, that is, Confirmation, (as appears by the Circumstances of that place) and become partakers of the Kingdom of heaven.
95 Saint Ierome speaking in the person of a Luciserian, saith, An nescis Ecclesiarum hunc esse morem, vt baptizatis postea manus imponantur? Knowest thou not, that it is the custome of the Church after Baptisme to vse Imposition of hands, and to inuoke the H. Spirit for those, that haue bin heretofore baptized? Will you haue authority for it? Turne ouer the Acts of the Apostles (saith he) there is authority sufficient:
95 Saint Jerome speaking in the person of a Luciferian, Says, an Nescis Ecclesiarum hunc esse morem, vt 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? Turn over the Acts of the Apostles (Says he) there is Authority sufficient:
and yet if there were no text of Scripture for it, the consent of the whole world in this case instar praecepti obtineret, were in stead of a precept, and sufficient to approue it.
and yet if there were no text of Scripture for it, the consent of the Whole world in this case instar Precepts obtineret, were in stead of a precept, and sufficient to approve it.
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but this is the custome of the Church, that the Bishops ride abroad to confirme, to Bishop those, who haue beene heretofore baptized by Priests, and Deacons.
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, and Deacons.
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And Chemnitius speaking of this custome out of this place of Saint Ierome, saith, that it was absque dubio bona, & vtilis consuetudo, without all doubt a good and profitable custome.
And Chemnitz speaking of this custom out of this place of Saint Jerome, Says, that it was absque dubio Bona, & vtilis consuetudo, without all doubt a good and profitable custom.
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96 This holy Canon, or Custome of the Church hath continued inuiolable since the Primitiue times vntill our age, in all Churches, where the Hicrarchie of Bishops hath continued:
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:
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and therefore the Fathers of the Laodicean Councell, enacted in their seuenth Canon, that all those Nouatians, who returned to the Church, Symbolum fidei docerentur, et sancto Chrismate inungerentur, should be taught the Creede,
and Therefore the Father's of the Laodicean Council, enacted in their Seventh Canon, that all those Novatians, who returned to the Church, Symbol fidei docerentur, et sancto Chrismate inungerentur, should be taught the Creed,
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Howeuer then these Heretickes neglected Confirmation, yet if they returned to the Church, the Church euer made this Canon good vpon them, and confirmed them.
However then these Heretics neglected Confirmation, yet if they returned to the Church, the Church ever made this Canon good upon them, and confirmed them.
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97 If Confirmation haue beene depraued, if it haue receiued any superstitious Ceremonies, or additions, from the Church of Rome, wee renounce the abuses,
97 If Confirmation have been depraved, if it have received any superstitious Ceremonies, or additions, from the Church of Rome, we renounce the Abuses,
By this heady preposterous course, the Church would rather become deformed, then reformed; by this meanes we should not haue so much as a Sacrament left vs.
By this heady preposterous course, the Church would rather become deformed, then reformed; by this means we should not have so much as a Sacrament left us
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and haue erected the Anarchie of a confused lay-presbyterie, and so consequently cast off the sacred vse of Confirmation, which cannot stand without a Bishop ) shal resolutely tell vs (whom in this point,
and 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,
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then cauete, take heed I pray you, & excipite verba contradicentium respuenda, non transglutienda, et visceribus danda, and entertaine these speeches of contradicting Spirits,
then Beware, take heed I pray you, & excipite verba contradicentium respuenda, non transglutienda, et visceribus Danda, and entertain these Speeches of contradicting Spirits,
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For in that Church after Baptisme gratiam, quam Baptismus complectitur, impositione manuum in ipsis testatam faciunt, the Gouernours of the Church testifie vnto the world by Imposition of hands, the grace which is giuen in Baptisme:
For in that Church After Baptism gratiam, quam Baptismus complectitur, imposition manuum in Ipse testatam faciunt, the Governors of the Church testify unto the world by Imposition of hands, the grace which is given in Baptism:
and so in a conuenient, and holy manner, by the vse of pure, and significant ceremonies ad Sacramentum coenae domini adducunt, they bring them to the Sacrament of the Lords Supper:
and so in a convenient, and holy manner, by the use of pure, and significant ceremonies and Sacramentum Coenae domini adducunt, they bring them to the Sacrament of the lords Supper:
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as you may see it expresly set downe by way of Canon, or Constitution in the Booke of Common Prayer: where wee reade, that None shall bee admitted to the holy Communion, vntil such time, as he can say the Catechisme, and be confirmed.
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, until such time, as he can say the Catechism, and be confirmed.
for hee tels vs, that this was dogma Ecclesiasticum, an Ecclesiasticall Canon in his time, Manus impositione, & Chrismate communiti, Eucharistiae mysterijs admittantur:
for he tells us, that this was dogma Ecclesiasticum, an Ecclesiastical Canon in his time, Manus imposition, & Chrismate communiti, Eucharistiae mysterijs admittantur:
99 So then neither we, nor this Reformed Church of Bohemia borrow this practise of Confirmation (as some falsely giue forth) from the Papists, or Popish decretalls, no;
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;
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and the Church of Bohemia labouring to preuent all obiections giues this reason onely for her doings, Huius rei in prima Ecclesia indicia, atque exempla etiam extant manifesta, there are manifold testimonies,
and the Church of Bohemia labouring to prevent all objections gives this reason only for her doings, Huius rei in prima Ecclesia indicia, atque exempla etiam extant Manifesta, there Are manifold testimonies,
the same Church of Bohemia auerres, that Prima Ecclesia est posterorum vera, & optima magistra, et praecundo ducit nos, the Primitiue Church is the true and most excellent Mistresse of all later Churches, and leades vs the way;
the same Church of Bohemia auerres, that Prima Ecclesia est posterorum vera, & optima Magistrate, et praecundo Ducit nos, the Primitive Church is the true and most excellent Mistress of all later Churches, and leads us the Way;
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100. If their authoritie be denyed, and some new-fangled interpretations bee lately fancied, framed, and receiued by a few vaine-glorious nouelists, to make voide the honour and priuiledge proper to the Bishops, (the Fathers,
100. If their Authority be denied, and Some newfangled interpretations be lately fancied, framed, and received by a few vainglorious novelists, to make void the honour and privilege proper to the Bishops, (the Father's,
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who to maintaine some odde fancies of their owne braine, haue forged new and strange glosses, contrarie to Antiquitie, the vnderstanding of Fathers, and other Reformed Churches;
who to maintain Some odd fancies of their own brain, have forged new and strange Glosses, contrary to Antiquity, the understanding of Father's, and other Reformed Churches;
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and no other, then was vsed in the Apostles times, and by the Apostles themselues, quantumlibet quaerant, & tractent, & omnem libidinem curiositatis effundant (to vse Tertul. phrase) let their braines work,
and no other, then was used in the Apostles times, and by the Apostles themselves, quantumlibet Quaerant, & Treatise, & omnem libidinem curiositatis effundant (to use Tertulian phrase) let their brains work,
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and their teeming wits bring forth some rare inuentions, such as were neuer heard of, neuer dreamed of before, such as may discouer their various itching curiosities:
and their teeming wits bring forth Some rare Inventions, such as were never herd of, never dreamed of before, such as may discover their various itching curiosities:
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wee doubt not, but it will onely imitate the practise, and embrace the enterpretations of those ancients, who, by the confession of the whole Church of God, were gratia scientiae donati, endowed with an extraordinary grace,
we doubt not, but it will only imitate the practice, and embrace the enterpretations of those ancients, who, by the Confessi of the Whole Church of God, were Gratia scientiae Donati, endowed with an extraordinary grace,
102. For as there was in the law before Christ liber Propheticus (as Saint Ambrose cals it) the booke of the Law and the Prophets, which contained the types and prophesies of Christ, which booke was signatus sealed vp so firmely at that time;
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, which contained the types and prophecies of christ, which book was Signatus sealed up so firmly At that time;
and Bishops in their seuerall ages, of so great authority in the Church, that Saint Ambrose speaking of them sayth, Quis nostrum resignare audeat? What man amongst vs is so hardy,
and Bishops in their several ages, of so great Authority in the Church, that Saint Ambrose speaking of them say, Quis nostrum resignare audeat? What man among us is so hardy,
as to offer violence vnto them? Who dares breake open those Seales, or infringe the credite and authority of this Sacerdotall booke, seeing it was signatus à confessoribus, & multorum iam martyrio consecratus signed by the reuerend confessors of Christianity,
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 Martyrdom consecratus signed by the reverend Confessors of Christianity,
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as to confront the Fathers in this doctrine, to oppose his fancie against the iudgement of the Church, to call the practise of the Apostles into question, to set a new construction, a strange glosse vpon a manifest text:
as to confront the Father's in this Doctrine, 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:
If any man be left amongst vs of his temper, or rather of his distemper, I will onely say to this new-bred doctrine, what Tertullian sayes to Valentinus new brood of Gods, NONLATINALPHABET.
If any man be left among us of his temper, or rather of his distemper, I will only say to this new-bred Doctrine, what Tertullian Says to Valentinus new brood of God's,.
We desire to be of no new cut, but with the Fathers of the First Nicene Councell, our prayers are NONLATINALPHABET, that the old custome may stand, that it may euer preuaile.
We desire to be of no new Cut, but with the Father's of the First Nicene Council, our Prayers Are, that the old custom may stand, that it may ever prevail.
and Scripture text it selfe to grace, to vphold, to settle it in the Church, let vs honor Confirmation, and the Ministers of Confirmation; let vs haue them in that reuerence, which we owe, and they deserue;
and Scripture text it self 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 owe, and they deserve;
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but lest I should seeme to leaue vnperfect, what in my diuision I proposed, may it please you to perfect the other circumstances out of that, whieh hath beene spoke;
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, whieh hath been spoke;
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.
So you herd from Clement Epistle 3. Saint Cyprian Epistle 73. Cornelius apud Eusebius hist. Eccles. l. 6. c. 42. Melchiades Can, 2. the Consecrate. Dist 5. Council. Eleber. Can.
Saint Aust. de Trin. l. 15. c. 26. And Quaest. 42. in Non. Test. Leo Epist. 37. c. 2 Caluin. instit. l. 4. c. 19. §. 4. 108 And S. Ierome giues a good reason, why the Bishops are the only Ministers of this blessed action.
Saint Aust. de Trin. l. 15. c. 26. And Question 42. in Non. Test. Leo Epistle 37. c. 2 Calvin. Institutio. l. 4. c. 19. §. 4. 108 And S. Jerome gives a good reason, why the Bishops Are the only Ministers of this blessed actium.
and the whole Church hath euer since carefully obserued the same practise, as you haue seene sufficiently manifested by Saint Clem. Epist. 3. Tertul. de Baptismo. cap. 6. & 8. Cypr. Epist. 73. Ambros. in Heb. 6. Ierom. aduer. Lucifer.
and the Whole Church hath ever since carefully observed the same practice, as you have seen sufficiently manifested by Saint Clem. Epistle 3. Tertulian de Baptismo. cap. 6. & 8. Cyprus Epistle 73. Ambos in Hebrew 6. Jerom Aduer. Lucifer.
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cap. 4. Aust. quaest. 42. in N. Test. Emiss. Homil. in Pentecost. Coucil, Laod. Can. 48. Bohem. Confess. p. 94, 110 My fourth obseruation was the forme, and that is Prayer and Imposition of hands:
cap. 4. Aust. Question. 42. in N. Test. Emiss. Homily in Pentecost. Council, Laod Can. 48. Bohemia Confess. p. 94, 110 My fourth observation was the Form, and that is Prayer and Imposition of hands:
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No blessing is bestowed at any time in & by the church without prayer, neither is the H. ghost giuen ad robur to confirme vs (I speake of the ordinary meanes) without Imposition of hands. For this you haue had good euidence, Act. 8. and Act. 19. Heb. 6. Clem. Ep. 3. Tertul. de Bapt. cap. 8. Cypr. Epist. 73. Melchiad. Can. 2. de Consecr.
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. Hebrew 6. Clem. Epistle 3. Tertulian de Bapt cap. 8. Cyprus Epistle 73. Melchiad. Can. 2. the Consecrate.
And Aust. (or Gennadius ) de Eccle. dogmat. c. 52. Leo Epist. 37. Confes. Bohem. p. 94. Caluin. Instit. l. 4. c. 19. §. 4 & Comment. in Heb. 6.2.
And Aust. (or Gennadius) the Eccle. dogmat. c. 52. Leo Epistle 37. Confess Bohemia p. 94. Calvin. Institutio l. 4. c. 19. §. 4 & Comment. in Hebrew 6.2.
111. The effect (which is my last part) is the receiuing the holy Ghost in obsignatorem, & confirmatorem (as Erasmus Sarcerius saith) to seale our religion,
111. The Effect (which is my last part) is the receiving the holy Ghost in obsignatorem, & confirmatorem (as Erasmus Sarcerius Says) to seal our Religion,
112 This the Fathers (it seemes) considered, and therfore they had this blessing in so high and reuerent estimation, that Tertullian saith, that by this blessing the hand doth inuite, and call downe the holy Ghost:
112 This the Father's (it seems) considered, and Therefore they had this blessing in so high and reverent estimation, that Tertullian Says, that by this blessing the hand does invite, and call down the holy Ghost:
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and this being done, sanctissimus spiritus super emundata, et benedicta corpora libens descendit, the holy ghost descends willingly vpon those cleansed and blessed bodies;
and this being done, sanctissimus spiritus super emundata, et Benedicta corpora libens descendit, the holy ghost descends willingly upon those cleansed and blessed bodies;
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Infunditur (saith Saint Cyprian ) hee is powred into vs, and hee is powred after a plenteous manner, Infunditur super, in and vpon vs, inside and outside, both soule and body are made partakers of this admirable blessing.
Poured (Says Faint Cyprian) he is poured into us, and he is poured After a plenteous manner, Poured super, in and upon us, inside and outside, both soul and body Are made partakers of this admirable blessing.
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Yet lest the holy Ghost may seeme to be giuen in Confirmation infusiue onely (according to the schoole distinction) in some small measure, Tertul. tels vs, that he is giuen effusiue, abundantly in Confirmation:
Yet lest the holy Ghost may seem to be given in Confirmation infusive only (according to the school distinction) in Some small measure, Tertulian tells us, that he is given effusiue, abundantly in Confirmation:
The people being signed, or confirmed, the holy Ghost is powred out abundantly vpon them, which is a worke of maruellous vertue. And fitly doth Tertullian terme it a worke of vertue, or power, since Christ promiseth his Apostles, that they shall receiue NONLATINALPHABET:
The people being signed, or confirmed, the holy Ghost is poured out abundantly upon them, which is a work of marvelous virtue. And fitly does Tertullian term it a work of virtue, or power, since christ promises his Apostles, that they shall receive:
Saint Austine therefore saith, that the Apostles had the holy Ghost before Confirmation, but they had him minus in a lesse manner, where as in Confirmation he (that is his gifts) was giuen them amplius in a larger measure:
Saint Augustine Therefore Says, that the Apostles had the holy Ghost before Confirmation, 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:
for if it please you to conferre the places, where Christ giues, and where he promiseth the holy Ghost, you will acknowledge (I am perswaded) a great difference in the manner,
for if it please you to confer the places, where christ gives, and where he promises the holy Ghost, you will acknowledge (I am persuaded) a great difference in the manner,
and yet after this he makes promise. Act. 1. that they shall receiue the holy ghost. There NONLATINALPHABET receiue; here NONLATINALPHABET, ye shall receiue: there NONLATINALPHABET, receiue the holy Spirit;
and yet After this he makes promise. Act. 1. that they shall receive the holy ghost. There receive; Here, you shall receive: there, receive the holy Spirit;
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here NONLATINALPHABET, he makes promise, that they shall receiue, not only the Spirit, which they had receiued before but NONLATINALPHABET, the power of the Spirit,
Here, he makes promise, that they shall receive, not only the Spirit, which they had received before but, the power of the Spirit,
but now the holy Ghost was to come downe vpon her, and vpon the former gifts in a greater measure, NONLATINALPHABET, superueniet, and NONLATINALPHABET super te, two NONLATINALPHABET, two super's in both places,
but now the holy Ghost was to come down upon her, and upon the former Gifts in a greater measure,, Superveniet, and super te, two, two super's in both places,
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113 And therefore Luc. 11. wee finde NONLATINALPHABET vsed, where it is manifest, that a greater power came vpon the former with a kinde of violence, NONLATINALPHABET, though a strong man holds possession,
113 And Therefore Luke 11. we find used, where it is manifest, that a greater power Come upon the former with a kind of violence,, though a strong man holds possession,
and so come vpon them, vt accipiant virtutem spiritus, that they, who had the spirit, should now haue the power of the Spirit, hee doth not only settle and confirme his former gifts in them,
and so come upon them, vt Accipiant virtutem spiritus, that they, who had the Spirit, should now have the power of the Spirit, he does not only settle and confirm his former Gifts in them,
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Which may not be vnderstood, as though this power, and powerfull gifts of the spirit consisted onely in speaking of tongues, working of miracles, &c. (as some would haue it);
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);
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& so to strengthen them, that they might stoutly resist temptations, vndantedly passe thorough persecutions, and constantly beare witnesse of Christ, and his blessed actions:
& so to strengthen them, that they might stoutly resist temptations, undauntedly pass through persecutions, and constantly bear witness of christ, and his blessed actions:
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Receiue now the holy Ghost in part, but Acts 1, he promiseth, that they shall receiue him perfectly and hence (it may be) from this perfect manner of receiuing the holy Ghost, is Confirmation called perfection, and they, that haue receiued Confirmation, are styled perfit Christians.
Receive now the holy Ghost in part, but Acts 1, he promises, 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.
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and his vertue? 1. Animae spiritu illuminatur, (saith Tertullian. ) The soule is enlightned by the holy Spirit. 2. (as before you heard) Sancto spiritu vestitur, the soule is cloathed with the holy Spirit. Tertul. de Praescript. c. 36. which is the same with induebantur, when the Apostles were confirmed at the Pentecost. 3. The soule receiues augmentum ad gratiam, encrease to grace. Melchiad. Can. 2. de Consecr.
and his virtue? 1. Spirits spiritu illuminatur, (Says Tertullian.) The soul is enlightened by the holy Spirit. 2. (as before you herd) Sancto spiritu vestitur, the soul is clothed with the holy Spirit. Tertulian de Prescript. c. 36. which is the same with induebantur, when the Apostles were confirmed At the Pentecost. 3. The soul receives augmentum ad gratiam, increase to grace. Melchiad. Can. 2. the Consecrate.
Not to liue at variance amongst our brethren, or quarrell about religion. 5. therefore Saint Ambrose saith, that one branch of this strengthning is confirmatio vnitatis in Ecclesia Christi, to strengthen vs against the enemie, and to confirme vs in the vnitie of the Church of Christ. 6, By this meanes (saith Saint Austine) cordibus diuina charitas inspiratur, diuine charitie is inspired into our hearts and soules.
Not to live At variance among our brothers, or quarrel about Religion. 5. Therefore Saint Ambrose Says, that one branch of this strengthening is Confirmation vnitatis in Ecclesia Christ, to strengthen us against the enemy, and to confirm us in the unity of the Church of christ. 6, By this means (Says Faint Augustine) cordibus Divine charitas inspiratur, divine charity is inspired into our hearts and Souls.
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and if it be so, that we receiue so many blessings, such vertue by Confirmation, wee may cease wondering why Saint Cyprian saith, that wee are consummated; and the Councell of Eliberis, that we are perfited by Confirmation:
and if it be so, that we receive so many blessings, such virtue by Confirmation, we may cease wondering why Saint Cyprian Says, that we Are consummated; and the Council of Elvira, that we Are perfited by Confirmation:
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For, if by Confirmatiō our soules are enlightned & clothed with the H. spirit: if by Confirmation we receiue grace, and are strengthened against the tēptations of the enemy;
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;
116 And that we may not doubt, but that this effect doth follow Imposition of hands, marke what euidence Caluin affords vs. Preces sequitur manuum impositio, After prayer followes Imposition of hands; whereby (saith he) the Apostles testifie, that the grace of the Spirit is not included in the externall Ceremonie; and yet they neglect not this Ceremonie, which was giuen them diuinitus from God aboue,
116 And that we may not doubt, but that this Effect does follow Imposition of hands, mark what evidence Calvin affords us Preces sequitur manuum Impositio, After prayer follows Imposition of hands; whereby (Says 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 Divinely from God above,
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If any man reprehend me, as if I erred in this point, patiatur me (quaeso) errare cum talibus, I must entreate him in S. Ieromes wordes, that he would giue me leaue to erre with such men as these;
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, that he would give me leave to err with such men as these;
& cum me error is mei multos socios habere perspexerit, ipse veritatis suae saltem vnum (antiquum) astipulatorem proferre debebit, and since he seeth me to haue so many companions of my error, fit it is, that he bring forth at least one ancient maintainer of his truth. But surely he (who euer he be) is so farre from it, that if you will stand to the iudgement of Antiquitie, veritas nobis adiucabitur, the truth must needs be adiudged to vs, to be on our sides, qui in ea regula incedimus, quam Ecclesia ab Apostolis, Apostoli a Christo, Christus a Deo tradidit, who proceed constantly according to that rule, which the Church deliuered from the Apostles, the Apostles from Christ, and Christ from God.
& cum me error is mei multos socios habere perspexerit, ipse veritatis suae Saltem One (Antiquum) astipulatorem proffer debebit, and since he sees me to have so many Sodales 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 Far 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 Apostles, Apostles a Christ, Christus a God 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 therfore of our proposed discourse stands firme, wherein we proue, that Confirmation, and the Ministers of Confirmation ought euer to be reteined in the Church of God;
118 Constat itaque ratio Propositi Our, 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;
both which we are able to do tanto minus, quanto illum percipimus minus, & tanto amplius quanto illum percipimus amplius, so much the lesse, by how much lesse wee receiue the holy Ghost,
both which we Are able to do tanto minus, quanto Ilum percipimus minus, & tanto Amplius quanto Ilum percipimus Amplius, so much the less, by how much less we receive the holy Ghost,
and so much the more by how much we receiue him the more, by the meanes of our Baptisme, Confirmation, Eucharist, and other sacred mysteries, whereby the gifts and graces of the holy Spirit are daily giuen, & encreased in vs:
and so much the more by how much we receive him the more, by the means of our Baptism, Confirmation, Eucharist, and other sacred Mysteres, whereby the Gifts and graces of the holy Spirit Are daily given, & increased in us:
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