Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16492	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.	Boughen, Edward, 1587?-1660?	1620 (1620)	STC 3407; ESTC S114770	43,639	78

in the way of saluation 50 This S. Austine makes euident against the Donatists for he shews thē that there are three things to bee obserued in confirmation One is the Sacrament it selfe Aug de Bapt. cont Donat. l. 3. c. 16. Aug de Doct. Christ l. 3. c. 9. Aug. Epist 118 ad lanuar Hook Eccl. po l. 5. §. 66 as he cals it a Sacrament not of that excellencie as to bee ranked with the blessed Eucharist Baptisme as is to be seene in his 3. booke de doct Christ in his 118. Ep. but as M. Hooker termes it a Sacramentall complement which Sacramentall complement saith S. Austine etiam Simon Magus habere potuit Simō Magus might haue had for he was baptised The 2. is operatio quaedam spiritus a certaine kinde of operation of the same Spirite wrought by imposition of hands quae in malis hominibus etiam fieri solet which was vsuall euen in bad men as the gift of prophesie 1. Reg. 10. 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 Act. 8.18 and are now ceased 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 to maintaine and increase loue and charitie amongst professed and beleeuing Christians 51 Of the first all Christians are capable that is of Confirmation both then and euer since of the second viz. the operatione of miracles all were capable both good and bad in those dayes Aug de Bap con Dona l. 3. c. 16. as it pleased the spirit to dispose those gifts of the third that is the good and blessed worke of vnitie and charitie and the encrease of grace neither hereticke nor schismaticke is capable but onely those who liue quietly peaceably in the Catholicke Church 52. Hereby it appeares first that not onely those externall gifts of miracles tongues c. were giuen by Imposition of hands but the externall graces also of the holy Ghost who promised to continue with the Church to the end of the world Ioh. 14.16 For when our blessed Sauior made that promise of sending the holy Spirite he not onely sayd I will pray the Father and he shal send you another a cōforter 〈◊〉 16.1.17 10 but he makes the same prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Apostles Disciples who were then present and generally for all those that should beleeue in his name through the Apostles and Disciples preaching And Saint Peter prophetically before he knew it belonged vnto the Gentiles expounds this promise to be made to you Iewes to your children and to al that are a farre off euen as many as the Lord our God should call And this could not possibly hold true if it were onely spoke of these glorious gifts which are manifest to the outward eye and are now ceased 53. Secondly That this promise of the holy Ghost made by our Sauiour aimed not meerely ad gratias gratis datas at the externall miraculous gifts but chiefly ad gratiam sanctificantem at that invisible sanctifying grace witnesse our Sauiour himselfe Expedit vobis vt ego vadam Iohn 16. It is expedient for you that I leaue you for if I depart not from you Ioh. 16.17 that Comforter will not come vnto you but if I goe then will I send him to you Now if the holy Ghost were not giuen ad corroborandum et sanctificandum to confirme their faith and sanctifie their conuersation then might these gifts serue rather ad inflandum to puffe them vp by miracles tongues prophesying c. which would sooner breed a conceit of glory then any encrease of grace and are more for the behoofe of others then the receiuers benefits as I noted before out of Saint Bernard Ber. Ser. 1. in Pentecost And then were not those gifts of so great worth that they should be preferd before the corporall presence of our blessed Sauiour vnlesse it were by Simon Magus or some such vaine-glorious hypocrite 54 Thirdly those miraculous gifts of the holy Ghost were not common alike to all beleeuers but the Spirit distributed them at his pleasure as he thought best ad dilatanda Ecclesiae primordia for the good of the Church and increase of Christianity Aug. de Bap. cont Donat. l. 3. c. 16. but this gift wee now treat of was giuen to all the faithfull by Imposition of the Apostles hands for the Apostles layed their hands vpon those that were baptised Act 8 17. Act 19.6 Actes 8. Actes 19. both Samaritans and Ephesians and all these receiued the holy Ghost yet all wrought not miracles So S. Paul 1. Cor. 12. Are al Apostles are all Prophets 1. Cor. 12.29 are all teachers are al workers of miracles Haue al the gifts of healing Lyra in locum 4. do all speake with ●ongs do all interpret As if he should say no they do not So Lyra. 55. Fourthly when the Apostle reckons imposition of hands amongst the principles of Christian religion Heb. 6.2 and those fundamentall points of faith wherein the yonger sort was and is to be trained vp it cannot possibly be imagined that it belongs onely to those visible and miraculous signes for then were it no fundamentall point of religion and to what end should children be instructed in it but it belongs rather as Saint Ambrose notes ad confirmationem vnitatis in Ecclesia Christi Ambros in Heb. 6. to the confirming of vnitie in the Church of Christ Au● q●aest 44. i● Non. Test 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 56. Finally it is a reason sufficient to proue that Imposition of hands wrought not wonders onely because what the Apostles did here to the Samaritans the same forme of blessing hath euer since continued in the Church and the effect the blessing it selfe hath I doubt not beene deriued to vs by the Bishops and only by the Bishops the Apostles onely successors in this office Melch. Can. 3. de consecr Dist 5. L●● Epist 37. Dom Episc Rauenna c. 2. 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 and peculiar office of the Bishop Optatus therefore prouing that Macharius was no Bishop brings this for a maine argument Optat. Mileuit ●●ht P●●m l. 7 Nec in of ficio Episcopali versatus est nec manum alicutamposuit he performed not the office of a Bishop he vsed not imposition of hands and therefore he was no Bishop 57 The Apostles onely did it in their times not the Disciples not Deacons not Philip no