Chapter 8 of 28

2Devout men. As here great devotion was used in burying his body, so afterward at the Invention & Translation thereof. And the miracles wrought by the same, and at every little memory of the same, were infinite: as St. Augustine witnesseth. li. 22 de Civit. Dei. c. 8. & Sermon. de S. Steph. to. 10.Deuout men. As here great deuotion vvas vsed in burying his body, so aftervvard at the Inuention & Translation thereof. And the miracles vvrought by the same, and at euery litle memorie of the same, vvere infinite: as S. Augustine vvitnesseth. li. 22 de Ciuit. Dei. c. 8. & Sermon. de S. Steph. to. 10.

14Sent Peter. Some Protestants use this place to prove St. Peter not to be head of the Apostles, because he and St. John were sent by the Twelve, by which reason they might as well conclude that he was not equal to the rest. for commonly the Master sendeth the man, and the Superior the inferior, when the word of Sending is exactly used. But it is not always so taken in the Scriptures, for then could not the Son be sent by the Father, nor the Holy Ghost from the Father and the Son: nor otherwise in common use of the world, seeing the inferior or equal may entreat his friend or Superior to do his business for him, and especially a body Politic or a Corporation may by election or otherwise choose their Head and send him. so may the Citizens send their Mayor to the Prince or Parliament, though he be the head of the city, because he may be more fit to do their business. also the Superior or equal may be sent by his own consent or desire. Lastly, the College of the Apostles comprising Peter with the rest, (as every such Body implieth both the head and the members) was greater than Peter their head alone. as the Prince and Parliament is greater than the Prince alone. And so Peter might be sent as by authority of the whole College, notwithstanding he were the head of the same.Sent Peter. Some Protestants vse this place to proue S. Peter not to be head of the Apostles, because he and S. Iohn vvere sent by the Tvvelue, by vvhich reason they might as vvel conclude that he vvas not equal to the rest. for commonly the Maister sendeth the man, and the Superior the inferior, vvhen the vvord of Sending is exactly vsed. But it is not alvvaies so taken in the Scriptures, for then could not the Sonne be sent by the Father, nor the Holy Ghost from the Father and the Sonne: nor othervvise in common vse of the vvorld, seing the inferior or equal may intreate his frend or Superior to doe his busines for him, and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him. so may the Citizens send their Maior to the Prince or Parliament, though he be the head of the citie, because he may be more fitte to doe their busines. also the Superior or equal may be sent by his ovvne consent or desire. Lastly, the College of the Apostles comprising Peter vvith the rest, (as euery such Body implieth both the head and the members) vvas greater then Peter their head alone. as the Prince and Parliament is greater then the Prince alone. And so Peter might be sent as by authoritie of the vvhole College, notvvithstanding he vvere the head of the same.

17Did they impose. If this Philip had been an Apostle (saith St. Bede) he might have imposed his hands, that they might have received the Holy Ghost, but this none can do saving Bishops. For though Priests may baptize, and anoint the Baptized also with Chrism consecrated by a Bishop: yet he can not sign his forehead with the same holy oil, because that belongeth only to Bishops when they give the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therefore of hands together with the prayers here specified (which no doubt were the very same that the Church yet useth to that purpose) was the ministration of the Sacrament of Confirmation. Whereof St. Cyprian saith thus. They that in Samaria were baptized of Philip, because they had lawful and Ecclesiastical Baptism, ought not to be baptized any more: but only that which wanted, was done by Peter and John, to wit, that by prayer made for them and imposition of hands, the Holy Ghost might be poured upon them. Which now also is done with us, that they which in the Church are baptized, be by the Rulers of the Church offered, and by our prayer and imposition of hand receive the Holy Ghost, and be signed with our Lord's seal. So St. Cyprian. But the Heretics object that yet here is no mention of oil. To whom we say, that many things were done and said in the administration of this and other Sacraments, and all instituted by Christ himself and delivered to the Church by the Apostles, which are not particularly written by the Evangelists or any other in the Scripture, among which this is evident by all antiquity and most general practice of the Church, to be one. St. Denys saith, The Priests did present the baptized to the Bishop, that he might sign them divino & deifico unguento, with the divine and deifical ointment. And again, Adventum S. Spiritus consummans inunctio largitur, the unction consummating giveth the coming of the Holy Ghost. Tertullian de resur. carn. nu. 7 & li. 1 adv. Marcio. speaketh of this Confirmation by Chrism thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be fenced: the flesh by imposition of hand is shadowed, that the soul by the Spirit may be illuminated. St. Cyprian likewise, ep. 70. nu. 2. He must also be anointed, that is baptized, with the oil sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expressly calleth it a Sacrament, joining it with Baptism, as Melchiades doth (ep. ad omnes Hispaniæ Episcopos nu. 2. to 1 Conc.) showing the difference betwixt it and Baptism. St. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of Chrism in the kind of visible seals is sacred and holy, even as Baptism itself. We omit St. Cyril mystag. 3. St. Ambrose li. 3 de Sacram. c. 2. & de iis qui mysteriis initiantur c. 7. St. Leo ep. 88. the ancient Councils also of Laodicea, can. 48. Carthage 3 can. 39. and Arausicanum 4 can. 1. and others. And St. Clement (Apost. Const. li. 7. c. 44) reporteth certain constitutions of the Apostles touching the same. St. Denys referreth the manner of consecration of the same Chrism to the Apostles' instruction. St. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most ancient Martyr St. Fabian ep. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. saith plainly that Christ himself did so instruct the Apostles at the time of the institution of the B. Sacrament of the Altar. And so doth the Author of the book de unctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and why this kind of oil and balm was taken of the old Law, & used in the Sacraments of the new Testament. Which thing the Heretics can with less cause object against the Church, seeing they confess that Christ and his Apostles took the ceremony of imposition of hands in this and other Sacraments, from the Jews' manner of consecrating their hosts deputed to sacrifice. To conclude, never none denied or contemned this Sacrament of Confirmation and holy Chrism, but known Heretics. St. Cornelius that B. Martyr so much praised of St. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that Novatus fell to Heresy, for that he had not received the Holy Ghost by the consignation of a Bishop. Whom all the Novatians did follow, never using that holy Chrism, as Theodorete writeth, li. 1 Fabul. Haer. And Optatus li. 2 cont. Parm. writeth that it was the special barbarous sacrilege of the Donatists, to conculcate the holy oil. But all this is nothing to the savage disorder of Calvinists in this point.Did they impose. If this Philip had been an Apostle (saith S. Bede) he might haue imposed his handes, that they might haue receiued the Holy Ghost, but this none can doe sauing Bishops. For though Priests may baptize, and anoint the Baptized also vvith Chrisme consecrated by a Bishop: yet he can not signe his forehead vvith the same holy oile, because that belongeth only to Bishops vvhen they giue the holy Ghost to the Baptized. So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified (vvhich no doubt vvere the very same that the Church yet vseth to that purpose) vvas the ministration of the Sacrament of Confirmation. Whereof S. Cyprian saith thus. They that in Samaria vvere baptized of Philip, because they had lavvful and Ecclesiastical Baptisme, ought not to be baptized any more: but only that vvhich vvanted, vvas done by Peter and Iohn, to vvit, that by praier made for them and imposition of handes, the Holy Ghost might be povvred vpon them. Vvhich novv also is done vvith vs, that they vvhich in the Church are baptized, be by the Rulers of the Church offered, and by our praier and imposition of hand receiue the Holy Ghost, and be signed vvith our Lordes seale. So S. Cyprian. But the Heretikes obiect that yet here is no mention of oile. To vvhom vve say, that many things vvere done and said in the administration of this and other Sacraments, and al instituted by Christ him self and deliuered to the Church by the Apostles, vvhich are not particularly vvritten by the Euangelists or any other in the Scripture, among vvhich this is euident by al antiquitie and most general practise of the Church, to be one. S. Denys saith, The Priests did present the baptized to the Bishop, that he might signe them diuino & deifico vnguento, vvith the diuine and deifical ointment. And againe, Aduentum S. Spiritus consummans inunctio largitur, the inunction consummating giueth the comming of the Holy Ghost. Tertullian de resur. carn. nu. 7 & li. 1 adu. Marcio. speaketh of this Confirmation by Chrisme thus: The flesh is anointed, that the soul may be consecrated: the flesh is signed, that the soul may be sensed: the flesh by imposition of hand is shadovved, that the soul by the Spirit may be illuminated. S. Cyprian likevvise, ep. 70. nu. 2. He must also be anointed, that is baptized, vvith the oile sanctified on the Altar: And ep. 72 (see also ep. 73. nu. 3) he expresly calleth it a Sacrament, ioyning it vvith Baptisme, as Melchiades doth (ep. ad omnes Hispaniæ Episcopos nu. 2. to 1 Conc.) shevving the difference betvvixt it and Baptisme. S. Augustine also, cont. lit. Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy, euen as Baptisme it self. Vve omit S. Cyril mystag. 3. S. Ambrose li. 3 de Sacram. c. 2. & de ijs qui mysterijs initiantur c. 7. S. Leo ep. 88. the auncient Councels also of Laodicea, can. 48. Carthage 3 can. 39. and Arausicanum 4 can. 1. and others. And S. Clement (Apost. Const. li. 7. c. 44) reporteth certaine constitutions of the Apostles touching the same. S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction. S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles. And the most auncient Martyr S. Fabian ep. 2 ad omnes Orientales Episcopos in initio, to. 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. Sacrament of the Altar. And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu. 1. telling the excellent effects and graces of this Sacrament, and vvhy this kinde of oile and balsme vvas taken of the old Lavv, & vsed in the Sacraments of the nevv Testament. Vvhich thing the Heretikes can vvith lesse cause obiect against the Church, seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments, from the Ievves maner of consecrating their hostes deputed to sacrifice. To conclude, neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme, but knovven Heretikes. S. Cornelius that B. Martyr so much praised of S. Cyprian, ep. ad Fabium apud Euseb. li. 6 c. 35 affirmeth, that Nouatus fel to Heresie, for that he had not receiued the Holy Ghost by the consignation of a Bishop. Vvhom al the Nouatians did folovv, neuer vsing that holy Chrisme, as Theodorete vvriteth, li. 1 Fabul. Haer. And Optatus li. 2 cont. Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists, to conculcate the holy oile. But al this is nothing to the sauage disorder of Caluinists in this point.

17And they received the Holy Ghost. The Protestants charge the Catholics, that by approving and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish the force of Baptism, challenging also boldly the ancient Fathers for the same. As though any Catholic or Doctor ever said more than the express words of Scripture here and elsewhere plainly give them warrant for. If they diminish the virtue of Baptism, then did Christ so, appointing his Apostles and all the Faithful even after their Baptism to expect the Holy Ghost & virtue from above. then did the Apostles injury to Baptism, in that they imposed hands on the baptized, and gave them the Holy Ghost. And this is the Heretics' blindness in this case, that they can not, or will not see that the Holy Ghost is given in Baptism to remission of sins, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against all our spiritual enemies, and to stand constantly in confession of our faith, even to death, in times of persecution either of the Heathen or of Heretics, with great increase of grace. And let the good Reader note here our Adversaries' great perversity and corruption of the plain sense of the Scriptures in this point: some of them affirming the Holy Ghost here to be no other but the gift of wisdom in the Apostles and a few more to the government of the Church, when it is plain that not only the Governors but all that were baptized, received this grace, both men and women. Some, that it was no internal grace, but only the gift of divers languages: Which is very false, the gift of Tongues being but a sequel and an accident to the grace, and an external token of the inward gift of the Holy Ghost, and our Saviour calleth it virtue from above. Some say, that whatsoever it was, it was but a miraculous thing, and dured no longer than the gift of the Tongues joined thereunto, by which evasion they deny also the Sacrament of Extreme Unction, and the force of Excommunication, because the corporal punishments which were annexed often times in the Primitive Church unto it, ceaseth, and so may they take away (as they mean to do) all Christ's faith or religion, because it hath not the like operation of miracles as in the beginning. But St. Augustine toucheth this point fully. Is there any man (saith he) of so perverse an heart, to deny these Children on whom we now imposed hands, to have received the Holy Ghost, because they speak not with Tongues? &c. Lastly, some of them make no more of Confirmation or the Apostles' fact, but as of a doctrine, instruction, or exhortation to continue in the faith received. Whereupon they have turned this holy Sacrament into a Catechism. There are also that put the baptized coming to years of discretion, to their own choice whether they will continue Christians or no. To such devilish and divers inventions they fall, that will not obey God's Church nor the express Scriptures, which tell us of prayer, of imposition of hands, of the Holy Ghost, of grace and virtue from above, and not of instruction, which might and may be done as well before Baptism, & by others, as by Apostles and Bishops, to whom only this Holy function pertaineth, in so much that in our Country it is called Bishoping.And they receiued the Holy Ghost. The Protestants charge the Catholikes, that by approuing and commending so much the Sacrament of Confirmation, and by attributing to it specially the gift of the Holy Ghost, they diminish the force of Baptisme, chalenging also boldly the auncient Fathers for the same. As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for. If they diminish the vertue of Baptisme, then did Christ so, appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost & vertue from aboue. then did the Apostles iniurie to Baptisme, in that they imposed hands on the baptized, and gaue them the Holy Ghost. And this is the Heretikes blindnes in this case, that they can not, or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes, life, and sanctification: & in Confirmation, for force, strength, and corroboration to fight against al our spiritual enemies, and to stand constantly in confession of our faith, euen to death, in times of persecution either of the Heathen or of Heretikes, vvith great increase of grace. And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point: some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church, vvhen it is plaine that not only the Gouerners but al that vvere baptized, receiued this grace, both men and vvomen. Some, that it vvas no internal grace, but only the gift of diuers languages: Vvhich is very false, the gift of Tongues being but a sequele and an accident to the grace, and an external token of the invvard gift of the Holy Ghost, and our Sauiour calleth it vertue from aboue. Some say, that vvhatsoeuer it vvas, it vvas but a miraculous thing, and dured no longer then the gift of the Tongues ioyned therevnto, by vvhich euasion they deny also the Sacrament of Extreme Vnction, and the force of Excommunication, because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it, ceaseth, and so may they take avvay (as they meane to do) al Christs faith or religion, because it hath not the like operation of miracles as in the beginning. But S. Augustine toucheth this point fully. Is there any man (saith he) of so peruerse an hart, to deny these Children on vvhom vve novv imposed hands, to haue receiued the Holy Ghost, because they speake not vvith Tongues? &c. Lastly, some of them make no more of Confirmation or the Apostles facte, but as of a doctrine, instruction, or exhortation to continevv in the faith receiued. Vvherevpon they haue turned this holy Sacrament into a Catechisme. There are also that put the baptized comming to yeres of discretion, to their ovvne choise vvhether they vvil continevv Christians or no. To such diuelish and diuers inuentions they fall, that vvill not obey Gods Churche nor the expresse Scriptures, vvhich tel vs of praier, of imposition of hands, of the Holy Ghost, of grace and vertue from aboue, and not of instruction, vvhich might and may be done as vvel before Baptisme, & by others, as by Apostles and Bishops, to vvhom only this Holy function pertaineth, in so much that in our Countrie it is called Bishoping.

18Offered money. This wicked sorcerer Simon is noted by St. Irenæus li. 1 c. 20. and others, to have been the first Heretic, & father of all Heretics to come, in the Church of God. He taught, only faith in him, without good life and works, to be enough to salvation. he gave the onset to purchase with his money a spiritual function, that is to be made a Bishop. for, to have power to give the Holy Ghost by imposition of hands, is to be a Bishop: as to buy the power to remit sins or to consecrate Christ's body, is to buy to be a Priest, or to buy Priesthood: and to buy the authority to minister Sacraments, to preach or to have cure of souls, is to buy a benefice, and likewise in all other spiritual things, whereof either to make sale or purchase for money or money worth, is a great horrible sin called Simony: and in such as think it lawful (as here Simon judged it) it is named Simoniacal Heresy, of this detestable man who first attempted to buy a spiritual function or office. D. Greg. apud Ioan. Diac. in vit. li. 4, c. 2. nu. 4. 5.Offered money. This vvicked sorcerer Simon is noted by S. Irenæus li. 1 c. 20. and others, to haue been the first Heretike, & father of al Heretikes to come, in the Church of God. He taught, only faith in him, vvithout good life and vvorkes, to be ynough to saluation. he gaue the onset to purchase vvith his money a spiritual function, that is to be made a Bishop. for, to haue povver to giue the Holy Ghost by imposition of handes, is to be a Bishop: as to bye the povver to remitte sinnes or to consecrate Christs body, is to bye to be a Priest, or to bye Priesthod: and to bye the authoritie to minister Sacraments, to preach or to haue cure of soules, is to bye a benefice, and likevvise in al other spiritual things, vvhereof either to make sale or purchase for money or money vvorth, is a great horrible sinne called Simonie: and in such as thinke it lavvful (as here Simon iudged it) it is named Simoniacal Heresie, of this detestable man vvho first attempted to bie a spiritual function or office. D. Greg. apud Ioan. Diac. in vit. li. 4, c. 2. nu. 4. 5.

22Do penance. St. Augustine (ep. 108) understanding this of the penance done in the Primitive Church for heinous offenses, doth teach us to translate this and the like places (2 Cor. 12, 21. Apoc. 9, 21) as we do, and as it is in the vulgar Latin, and consequently that the Greek [«in non-Latin alphabet»] doth signify so much. Yea when he addeth, that very good men do daily penance for venial sins by fasting, prayer, and alms, he warranteth this phrase and translation throughout the new Testament, especially himself also reading so as it is in the vulgar Latin, and as we translate.Doe penance. S. Augustine (ep. 108) vnderstanding this of the penance done in the Primitiue Church for heinous offenses, doth teach vs to translate this and the like places (2 Cor. 12, 21. Apoc. 9, 21) as vve doe, and as it is in the vulgar Latin, and consequently that the Greeke [«in non-Latin alphabet»] doth signifie so much. Yea vvhen he addeth, that very good men doe daily penance for venial sinnes by fasting, praier, and almes, he vvarranteth this phrase and translation through out the nevv Testament, specially him self also reading so as it is in the vulgar Latin, and as vve translate.

22If perhaps. You may see, great penance is here required for remission of sin, & that men must stand in fear and dread lest they be not worthy to be heard or to obtain mercy. Whereby all men that buy or sell any spiritual functions, dignities, offices, or livings, may especially be warned that the sin is exceeding great.If perhaps. You may see, great penance is here required for remission of sinne, & that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie. Vvhereby al men that bye or sel any spiritual functions, dignities, offices, or liuings, may specially be vvarned that the sinne is exceding great.

24Pray you for me. As this Sorcerer had more knowledge of the true religion than the Protestants have, who see not that the Apostles and Bishops can give the Holy Ghost in this Sacrament, or other, which he plainly perceived and confessed, so surely he was more religious than they, that being so sharply checked by the Apostle, yet blasphemed not as they do when they be blamed by the Governors of the Church, but desired the Apostles to pray for him.Pray you for me. As this Sorcerer had more knovvledge of the true religion then the Protestants haue, vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament, or other, vvhich he plainely perceiued and confessed, so surely he vvas more religious then they, that being so sharply checked by the Apostle, yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church, but desired the Apostles to pray for him.

27This is desert. Intolerable boldness of some Protestants, here also (as in other places) against all copies both Greek and Latin, to surmise corruption or falsehood of the text, saying it can not be so: Which is to accuse the holy Evangelist, and to blaspheme the Holy Ghost himself. See Beza, who is often very saucy with St. Luke.This is desert. Intolerable boldnes of some Protestants, here also (as in other places) against al copies both Greeke and Latin, to surmise corruption or falshod of the text, saying it can not be so: Vvhich is to accuse the holy Euangelist, and to blaspheme the Holy Ghost him self. See Beza, vvho is often very saucie vvith S. Luke.

38He baptized him. When the Heretics of this time find mention made in Scripture of any Sacrament ministered by the Apostles or other in the Primitive Church, they imagine no more was done than there is expressly told, nor scarcely believe so much. As if imposition of hands in the Sacrament of Confirmation be only expressed, they think there was no chrism nor other work or word used. So they think no more ceremony was used in the baptizing of this noble man, than here is mentioned. Whereupon St. Augustine hath these memorable words, In that that he saith, Philip baptized him, he would have it understood that all things were done, which though in the Scriptures for brevity sake they are not mentioned, yet by order of tradition we know were to be done.He baptized him. When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church, they imagine no more vvas done then there is expresly told, nor scarsly beleeue so much. As if imposition of hands in the Sacrament of Confirmation be onely expressed, they thinke there vvas no chrisme nor other vvorke or vvord vsed. So they thinke no more ceremonie vvas vsed in the baptizing of this noble man, then here is mentioned. Vvherevpon S. Augustine hath these memorable vvordes, In that that he saith, Philip baptized him, he vvould haue it vnderstood that al things vvere done, vvhich though in the Scriptures for breuitie sake they are not mentioned, yet by order of tradition vve knovv vvere to be done.