the Church without prayer but in the giving of the Spirit it is more especially proper the promise of it being made to this duty Luc. 11.13 And then no Ceremony more sutable to signifie the purposes of Prayer and of the Spirit in this Ordinance and of the Ordinance it self then this of Imposition of hands which will best appear if we consider the Custome of the Jewes from whom this Ceremony was derived with their designs in the use of it 1. Then as c Grotius in Matth. 19.13 Grotius tells us manuum impositio apud Judaeos indicabat invocationem divinae potentiae the laying on of hands implied the invoking of the Divine power for the hand being efficaciae symbolum the Emblem of power and operation Judaei orabant ut sic Dei efficacia esset super illum sicut manus efficaciae symbolum ei imponebantur The Jews prayed that efficacy of God might be upon the party prayed for according as the hands which were the Embleme of it were laid on him as the same d Grot. Epist 154. Grotius speaks and so might fitly intimate the lively influence of the Spirit sought for in this Ordinance Which Imposition of hands being also performed manibus expansis with hands stretched out it was a sign of the liberal effusion of heavenly Grace upon the Person on whom they were laid as e Symbolum erat gratiae coelestis quae largissima manu à Deo conferebatur in pios Pelarg. in Gen. 48 14 15. Pelargus notes for Secondly this Ceremony was made use of as an Applicatory sign betokening the restrained desires of him that prayed to the party whom he presented to God in prayer wherein as the lifting up of the hands signified from whom and whence they expected the blessing so the laying of them on designed the person on whom they desired it should be bestowed Hence as Calvin f Calvin observes it was a solemn usual Custome amongst the Jewes that as often as they recommended a Person unto God they laid hands on him and accordingly to our present purpose we find the use of it First in their Benedictions thus Jacob blesseth Ephraim and Manasseh laying his hands on them Gen. 48.14 and that manus decussatas as it were to g Capitibus impositis intermutatis manibus quidem ita trasversim obliquatis in se ut Christum deformantes jam tum portenderent benedictionem in Christum futuram Tertull. de Baptism c. 7. prefigure the Crosse of him who had delivered him out of all his troubles And accordingly this custome was afterwards observed by his Posterity who were wont to bring their children unto persons of renowned Sanctity that by their prayers with the laying on of hands they might be recommended unto Gods favour as h Grotius in Matth 19.13 Grotius shews on Matth. 19.13 and from hence i Dr. Hammond of imposition of hands for Ordination sect 12. some derive the use of this Ceremony in Confirmation which was a kind of benediction by the Fathers of the Church bestowed on the Novices of it Secondly Hence we find the same in their Consecrations and Dedications of persons So to omit other places k Deut. 34.9 With which also it seemeth he received a greater measure of the Spirit Ainsw in Num. 27.18 Deut. 34.9 and it might denote three things 1. The Separation of the Person unto Gods use unto whom he was dedicated and at this as l Calvin Instit lib. 4. Sect. 6. Vid Cameron in Myrothec in Heb. 2.6 Calvin seems to conceive the practice of the Church in this Ceremony did aim 2. It might note Gods seisure on the person to that purpose by the hands of his Ministers and so signifie Gods claim and Acceptance of those which are offered to him in this Ordinance 3. It was a kind of Investiture in those priviledges unto which by this Ceremony the person was admitted and accordingly this Ordinance in the Church was used as a means of Transmission unto the Sacrament of the Lords Supper as m De Ecclesiastica Hierarchia cap. 2. Sect. 7. Dionysius Areopagita or who ever is the Author of that ancient Book which goes under his name witnesseth And then this Ceremony being of such ancient and general use among the Jews and withall so aptly suted to the purposes of this Ordinance Christ and his Apostles were willing to bring down the laudable Vsances of the Synagogue as in many n See Dr. Hammonds View of the Directory Sect. 43 other things so in this into the practises of Christianity which is indeed but Judaismus reformatus as learned o Seldenus de Synedriis lib. 1. c. 8. Item in praefat ejusdem operis Iudaismi inquit Veteris ut Parentis Divini Christianismus maxime primitivus legitima ac prophetica proles nec in paucis imitator Selden speaks And accordingly we find it practised in the Christian Church Not to look so farre back as to Christs imposition of hands on those Children which were presented to him Mark 16.10 where it is said that he took the young Children up in his arms put his hands upon them and blessed them and that as p Vt impositione manuum precatione ad Deum pro illis bona reportarent Deum pro illis precando gratiam dona coelestia contulit Cartwright Harm Cartwright speaks that by imposition of hands and prayer unto God for them they might obtain good things and again by prayer to God for them he conferred Grace and heavenly gifts upon them a fair Praeludium to if not Pattern for this Ordinance but To be sure we find it used by St. Peter and St. John in this place by St. Paul Acts 19. and afterwards we meet with it enrolled Hebr. 6.2 amongst the Fundamentall Doctrines of Christianity whether as a part of them as some conceive or as a seasonable opportunity for and decent Ceremony at the teaching of them as others q Impositionis mannum 〈◊〉 Episcoporum in Confirmatione Neophytorum Anselm in loc recommended it is together with Baptisme unto the constant use of the Church and that in so clear characters that Calvin r Calvin in locum Sic Rivetus Impositio manuum cujus mentio fit Heb. ◠2 Referenda 〈◊〉 ad solennem baptizatorum benedictionem quae à pastoribus solebat fieri postea Minister Christi nomine iis benedicebat eos precibus publicis commendando ac in Christianismi vocatione confirmando divinae gratiae imploratione manuumque impositione Rivet Catholic Orthodox Tract 3. Q. 9. Sect. 3. on the place was driven to confesse hujus ceremoniae originem fluxisse ab Apostolis that this Ceremony was derived from the Apostles and so had the lesse reason in his Institutions to tax ſ Calv. Instit ilb 4. c. 9. Sect. non inficior nonnihil hallucinari Hieronymum c. S. Hierome for calling it an Apostolical tradition and then that will advance very near to
if he die presently regeneratio per se salvat the Sacrament of regeneration is sufficient and death is a kind of Confirmation to him who from thence forth sin no more We grant likewise that the Holy Ghost accompanies it as S. t Hieronym contra Luciferianos Hierome shewes contra Luciferianos and the Fathers which are most for Confirmation still allow it and our Church tells us that Children being Baptized have all things necessary for their salvation Neither make we Confirmation of such necessity as if a man might not obtain the Spirit and be saved without it where it cannot conveniently be had which is all that S. u Hieronym ibid. Ad honorem potius Sacerdotii quam ad legis necessitatem Alioqui si ad Episcopi tantum imprecationem Spiritus Sanctus defluit lugendi sunt qui in Viculis aut in Castellis aut in remotioribus locis per Presbyteros Diaconos baptizati ante dormierunt quam ab Episcopis inviserentur Hierome means by his quam ad legis necessitatem not so much for any necessity of Law as appears by his following words though some draw strange inferences from it And yet for all this there is room for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them which are reserved for age and further conflicts for a collation of further grace by Confirmation and yet it is the same Spirit in both but with divers effects as Eusebius Emissenus speaks the Holy Ghost which descends with saving influence upon the waters of Baptisme gives fulnesse of innocence at the Font but in Confirmation he gives strength and encrease of Grace in Baptisme he regenerates us to life after Baptisme he confirms us for the battell ad militiam fidei for the warfare of Faith as the Bohemians speak in their Confession though some boggle so much at it which the same Father explains very appositely As a Commander saith he when he takes one into the number of his Soldiers doth not onely set his mark or badge upon him but also furnisheth him with Arms for the Fight so to him that is Baptized the benediction of Confirmation is a kind of Ammunition or Defence We are Listed in Baptisme but in Confirmation our old Arms are scoured up and new are bestowed upon us and yet by the same Spirit still Which as he is given in diversity of gifts so sometimes in different degrees of the same gift the Apostles received him thrice saith Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of their present capacity and that at three severall times before Christs Passion after his Resurrection and again after his Ascent into Heaven at the first time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more obscurely at the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. in Sanct. Pentecost more lively and expressely at the third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly then at the former so Nazianzene Orat. in Sanct. Pentecost and we find their inward grace still encreasing so that those which shrunk from Christ at his Passion Matth. 25.56 head the scattered members of his Church after his Resurrection but then when Pentecost was come they Preach the word boldly and undauntedly for then as y Leo Sermon 2. in Pentecost dicit Apostolos accepisse Constantiam illius spiritus quae omnem formidinem foras mitteret furorem persequentium non timeret Quia Spiritus Sancti novâ abundantiâ repleti ardentius velle efficacius posse caeperunt pro. ficientes a praeceptorum scientia ad tolerantiam passionum ut sub nulla jam tempestate trepidantes fluctus seculi Elationes mundi fide supergrediente calcarent morte contempta omnibus Gentibus Evangelium inferrent Leo the Great in his second Homily on that Festivall speaks They received that stability of spirit which shut out all carnall fear making them not to dread the fury of their Persecutours being filled saith he with a new abundance of the Holy Spirit they began to will more ardently and were enabled to perform more powerfully their knowledge was now improved into a patient suffering of afflictions so that not being shaken with any tempests by a surpassing Faith they trampled under foot the waves and risings of the world and contemning death it self brought in the Gospel of truth unto the Gentiles thus Leo of them And indeed if we carefully look upon the Scripture we shall find an eminent gift of the Holy Ghost to be expected after our first Believing even such as ceased not with miracles so Gal. 4.6 Because ye are Sons God hath sent forth the spirit of his Son into your hearts first Sons and then is the Spirit sent which yet in some kind they must have before or else could not have been Sons and so Ephes 1.13 In whom after ye believed mark that you were sealed with the Holy Spirit of promise and of this the same Apostle 2 Cor. 1.21 22. Now he that establisheth us with you in Christ and hath annointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts As there is preventing and converting so there is an establishing corroborating Grace which is conceived to be meant in those places fresh supplies new strength for advance and perseverance in holinesse such as make us not onely Plants but Pillars in the House of God fixt and immoveable such as will make a man stand steady upon a billow calme in a tempest not onely to bear up but to rejoyce in tribulations passing through not onely the baits and pleasures of the world with scorn and contempt but even distresse persecution famine nakednesse perill swords with the courage of More then a Conquerour Rom. 8.35 37. which is the grace intended and sought for in Confirmation and for which reason it is also so called The Fathers saith judicious z Hooker lib. 5. Sect. 66. Hooker every where impute unto Confirmation the gift of grace of the Holy Ghost not which maketh us Christian men but when we are made such assisteth us in all virtue armeth us against all temptations and sin and the same is the judgement of our Church which ordereth that Confirmation be administred unto them that be Baptized that by imposition of hands and prayer they may receive strength and defence against all temptations to sin and assaults of the World and the Devil And thus you see how Confirmation is no prejudice to Baptisme but may prove a great advantage to the Baptized Yea but will some further say those in the Text presently received the Holy Ghost but are we sure that this Ordinance shall prove effectually confirming unto us I answer you have a powerfull means to this purpose Saterdotal benediction as a Flacius Illyricus in Clave Script Flacius Illyricus in Clave Script speaks is not a bare good Prayer but as it were a Pledge and testimony of Gods love of special power and efficacy to open heaven unto those that are partakers of
Confirmation Confirmed AND RECOMMENDED FROM Scripture Antiquity and Reason IN A SERMON PREACHED In the Cathedrall Church of St. MARY in SARUM at a solemn Confirmation there Administred by the Right Reverend Father in God HUMPHREY Lord Bishop of SARUM By JOHN PRIAULX D. D. one of the Canons Residentiary of that Church LONDON Printed by I. R. for Iohn Courtney Bookseller in Salisbury M.DC.LXII To the Right Reverend Father in God HUMPHREY By Divine Providence Lord Bishop of SARUM Right Reverend Father in God IN obedience to your Lordships injunctions this plain Sermon is surrendred to the Presse which not long since was presented in the Pulpit upon your Lordships Summons to that Service The acceptance it then met with and the hopes it might survive in the perswasions of the Auditory were as much as I could wish for from it I must deprecate if it be a fault my own backwardnesse that it should have gone farther Which backwardnesse arose not from any consciousnesse that ought therein contained was contrary to the form of sound words or the judgement of the Primitive Church or more particularly of our own which ob consanguinitatem doctrinae as Tertullian speaks may stand as near to the esteem of the Primitive as any other in Christendome Indeed these were the Guides by which I steer'd my course and if any thing should be found here differing from them dictum nolo I disclaim Idisown it before hand Nor was it out of any unwillingnesse to doe service to God and his Church in the present generation how crooked and froward soever it may be through his mercy I am not afraid of their terrour But it was onely out of a jealousie of my own conceptions as too crude and weak either to bear or bear up the Publick or to be considerably usefull to it Your Lordship hath been pleased to judge otherwise whether for the encouragement of the Preacher or for the seasonablenesse of the Discourse though not for any great strength or beauty in it And when I found you were resolved that way I was not willing to be any farther guilty of what in my Sermon I had condemned in others I began to think there was no prudence in Inferiours like to that of obedience unto lawfull Commands and to remember that Precept of S. Hierome to Rusticus in refernce to his Superiour Credas tibi salutare quicquid ille praeceperit nec de majorum sententiâ judices cujus officii est obedire implere quae jussa sunt dicente Moyse Audi Israel tace and therefore resolved cheerfully so to doe and have now in pursuance of that resolution exposed this Discourse to the publick view which I humbly desire your Lordship to Patronize sith you were pleased first to command it The main substance of the Sermon is the same that was Preached before you onely with your Lordships leave I have here and there inserted some enlargements which were at first designed but the straits of time allowed not room for their delivery And now if the publication of it may any way prove serviceable to the advancement of Gods glory or the satisfaction of dissenters whom I have laboured rather to convince then exasperate or may in the least contribute towards the Churches peace amongst us I shall have reason to rejoyce in and to blesse God for it Vnto the promoting of which holy ends both by your self and others as God hath given your Lordship a large heart and a double portion of his Spirit so that the Work of the Lord may prosper in your hands and the fruit of it redound to your account in all blessings temporall spirituall and eternall shall be the daily Prayer of My Lord Your Lordships most humble Servant John Priaulx Confirmation Confirmed Acts viii xvii Then laid they their hands on them and they received the Holy Ghost THe words and the work of this day are I suppose not unequally yoaked Confirmation is the businesse of both whereof the Text holds forth the first recorded instance and in the judgement of the Church of old a full precedent for the practice of it An ordinance of late too long and as those which perhaps were no friends to it at first by sad experience afterwards have been driven to confesse too unhappily with-held in unrighteousness to the great detriment and distraction of this Church whose Piety and a The not practising of this hath cast us into Confusions the practise of it must be it that must restore our Church order and heal most of our divisions Mr. Baxter of Confirmation p. 224 Peace were so much and so nearly concerned in it Happy then are our eyes which see the joyful return of it again We cannot but cry Grace Grace to its re-establishment May their feet be ever beautifull which bring such glad tidings and their hands never wither nor grow faint which reach out so great a blessing to us And may the Crown still flourish with the Gratitude and Obedience Love and Loyalty of all his Subjects upon the head of the Lords Annointed who like a second Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop without the Church hath not thought it below his Princely care b See His Majesties Declaration to present this Church and Nation with so promising an Olive branch of Peace after that Deluge of Confusion under which we have layn and to commend it to the strictest observance and improvement of those which were intrusted with the Administration of it A Blessing for which not onely the present generation but the children yet unborn will be bound to rise up and praise him And then under so general I hope a cordial concurrence such obligatory Precedents and Inducements give me leave for the retrival of this Ordinance not onely into your practise but your affections too to present you this day with the first and that an exact and Apostolick Patterne of it as it will appear in the opening of the words which are these Then laid they their hands on them and they received the Holy Ghost Which words may be sorted into these severalls first the Action it self laying on of hands the Ceremony of Confirmation Secondly the method or order of proceeding to this Action in the particle Then Thirdly the Agents or Ministers of this Action They viz. the Apostles in particular St. Peter and St. John Fourthly the objects on which this Ceremony was exercised in the Pronoun Them i.e. the Samaritans which believed and were baptized Fiftly the end of this Action or the effect following on it They received the Holy Ghost These are the particulars we begin 1. With the Action which is here set down as the Ceremony of Confirmation and that is laying on of hands Now this was the Concomitant or Appendix to another more principal which was Prayer which also had the same design with this Ceremony here as you may read v. 15. Indeed no blessing is bestowed at any time in and by
a Divine Precept for the use of it or if no such were to be found yet as t Si Scripturae autoritas non subesset totius orbis in hanc partem consensus instar praecepti obtinâ—t Hieron contr Lucifarian S. Hierome contra Luciferianos speaks if we had no Scripture Authority for it the consent of the whole world this way ought to be obeyed as a Precept or as u Interim 〈◊〉 exempla Apostolorum Veteris Ecclesia vellem pluris aestimari imo deberent â—â—bis esse instar legis divina Zanch in 4. Prçcept Zanchy upon the like ceremony used in Ordination tells us the examples of the Apostles and the Ancient Church would be more esteemed then they are Yea saith he they should be lookt on by us as a Divine Law A good rule would the times and the temper of men now bear it And then as to the use of the Church afterwards x Cassander in Consult Cassander may assure you semper in Ecclesiâ religiosissimè observatam that Confirmation was ever religiously observed in the Church neither was this Ceremony questioned by any for almost fifteen hundred years except onely the y Theodoret. lib. 3. Haretic sab ad Cantic cap. 1. v. 2. Novatians in favour to the irregularity of their Vpstart Bishop as we may conceive who yet if they returned to the Church might not have Admission without it as appears by the seventh Canon of the Councel of Laodicea z Concil Laodic c. 7. And here I might give you in heaps of Councells and Fathers for the abetting of this practise but I shall content my self to point at some few First then for Councels you may take a Vid. Concil Eliber Can. 38.77 Arelatens 1 Can. 8. Arelatens 2 Can. 17. Laodic Can. 7.48 the Eliberitan the two Councels at Arles that of Laodicea the first contemporary to the first Councel of Nice the two next within twenty six and the fourth but sixty eight years after it All which speak punctually to this businesse as appears by their several Canons Secondly for Fathers take three or four in lieu of the rest So Tertullian tells us that b Tertull. de Resur Carnis Caro manus impositione adumbratur ut anima Spiritu illuminetur the flesh is overshadowed by the laying on of the hand that the soul may be enlightned by the Spirit And again c Tertull. de Baptismo Manus imponitur per benedictionem advocans invitans Spiritum the hand is laid on by way of benediction calling down and inviting the Spirit Adde to him S. Cyprian d Cyprian Epistola ad Iubajanum in his Epistle ad Jubajanum where having spoken of this passage of the Text he tells us quod nunc quoque apud nos geritur that the same is still practized in the Church and if you please to look on that place you will find a full conformity in every particular to the pattern here I might joyn to these S. Hierom e Non quidem abnuo hanc esse Ecclesiarum consuetudinem ut ad eos qoi longe in minoribus urbibus per Presbyteros Diaconos baptizati sunt Episcopus ad invocationem Sancti Spiritus manum impositurus excurrat Hieronym contra Lucifer and S. Augustine f Augustin lib. 3. de Baptism contra Donatistas c. 16. and indeed what not and if afterwards the instances of the later times were needfull I might also shew you the full consent of the g Vide Apolog. Waldens Waldenses the Seminary of the reformation and of their Partners h Vide tibi cui titulus Ratio Disciplinae ordinesque Ecclesiastici in Vnitate fratrum Bohemorum Vbi Forma Novitiâ—s recipien di Consule p. 46. edit Comeniâ—â—â—â— vid. notus Comenâ—â— in loc the Fratres Onitatis of Bohemia but I need not multiply more Authorities in a matter of Fact which I find few doubting of and therefore shall passe on from the Action in the next place to shew you 2. The method of proceeding to it implyed in the particle Then Then laid their hands c. And the method you see in this Church was this men were first brought to the Faith by the preaching of the word and then were they Baptized and then and not till then the Apostles proceed to the confirmation of them by prayer and laying on of hands It was fit the begetting word should go before the strengthening word the Sacrament of regeneration before the 〈◊〉 of Confirmation To give this last before the other were ordinarily to set a seal to a blank to desire strength where there was no life Take this for your rule it is good not to proceed in Gods Ordinances by leaps i Pachymer in Dionys Areop ad c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Sect. 4. in Ecclesiastic Hierarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to leap disorderly upon those Ordinances and Stations for which we are not sitted but to go from strength to strength in our appearances before God in Zion Psal 84.7 And then as Confirmation ought not to be Administred till Baptisme be presupposed so regularly neither ought the Sacrament of the Lords Supper to be given to those which have not been first confirmed as the former was the Practice here so the latter is the k Rubrick after Confirmation command of our Church and was ever the practise of the Primitive Hence the l Auctor imperfecti operis in Matth. Gratia corporis Christi illis solis danda est qui jam per baptismum facti sunt filii Dei per manus impositionem Homil. 17. Authour of the imperfect work on Matthew going under S. Chrysostomes name tells us that the grace of Christs body is to be given to them only which are already become the Sons of God by Baptisme and Imposition of hands and so Albaspinaeus m Confirmatio namque extremam quasi manum perfectionis addere videbatur fastigium imponere qua quis Christiani nomine Eucharistiae sumptione dignus putaretur Albaspin in Concil Eliberen cap. 7. vir antiquorum Ecclesiae rituum scientissimus as Bishop Vsher justly stiles him a most knowing man in the Ancient rites of the Church averres that Confirmation seemed to give the last stroke to and to lay on the roof of that perfection by which a person was accounted worthy of the name of a Christian and the participation of the Eucharist And so in Dionysius Arâ—opagita we find that after Confirmation the Bishop declared the party to be one meet for the receiving of the n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Aerop Eccles Hierarch c. 2. Sect. 7. Holy Communion having saith he sealed or annealed the man with the Divine ointment he declares him henceforth to be one that hath a right to the holy and most perfecting communion of the Lords Supper Nor let any repine at this suspence you shall ever find that the Ordinances of God
had so said And so d Hieron Ep. ad Marcellam adversus Montanum S. Hierome surely no flatterer of that Order in his Epistle ad Marcellam adversus Montanum sayes apud nos Apostolorum locum Episcopi tenent with us the Bishops hold the place of Apostles And e Hieronym in Psal ubi not numeramus 45 again upon Mal. 45. as we number it vers 16. where we read in stead of thy Fathers shall be thy children S. Hierome paraphraseth it pro patribus Apostolis filii Episcopi ut Episcopi Apostolis tanquam filii Patribus succedant instead of Apostles as Fathers thou shalt have Bishops as sons who may succeed the Apostles as sons do their Fathers I might adde the praegnant testimony of f Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis ipsis solis potestatem à patre sibi datā permittentis quibus nos successimus eâdem potestate Ecclesiam Domini gubernantes Aug. lib. 7. de Baptism contra Donatistas c. 43. Clarus à Mascula recited by S. Augustine lib. Sept. de Baptismo contra Donatistas and tell you farther how Basil the Great calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praefecture or praecedency which the Apostles had from God and these are fair witnesses in whose judgement you see there are Apostles still and who they are which by the Verdict of the Church may claime that title and so Calving num Episcopi sunt omnino Apostoli is answered But he hath another g Calvin Instit lib. 4. c. 19. Sect. 10. An soli sint Apostoli if they be such are they the onely such may these and these onely lay on hands that will not go down neither To this I answer first in General that as to a full Apostolick power in the sense before mentioned and the primary derivation of it they and they onely are such 2ly as to this ordinance in particular as we find no other Stewards of it in Scripture besides the Apostles as we have shewed so if we look upon the after practices of the Church h Cyprian Ep. ad jubaianum S. Cyprian relating to the passage in the Text tells us quod nunc quoque apud nos geritur we have the same custome ut qui in Ecclesia Baptizantur Praepositis Ecclesiae offerantur that those which are Baptized be presented to the Bishops of the Church that by our prayer and the laying on of hands they may obtain the holy Ghost as he goes on in his Epistle ad Jubajanum forementioned and so i Augustin de Trin. lib. 15. c. 26. S. Augustine lib. 15. de Trinitate Quem morem in suis praepositis etiam nunc servat Ecclesia which custome the Church observes by her Bishops at this time And from hence doth k Chrys in loc S. Chrysostome draw the same practice in his Comment on the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence we see the principall and chief of the Church and no other performing this work I shall close up this with that saying of l Hieronymus contra Luciferianos S. Hierome quod si hoc loco quaeris quare in Ecclesia baptizatus nisi per manus Episcopi non accipiat spiritum Sanctum quem nos asserimus in vero Baptismate tribui If thou shalt aske why in the Church the Baptized receiveth not the holy Ghost but by the hands of the Bishop though we averre the same spirit is received in Baptisme rightly administred to this he answers Disce hanc observationem ex eâ Authoritate descendere quod post ascensum Domini Spiritus Sanctus ad Apostolos descendit Know saith he that this practice takes its rise from that Authority where it is said that after the Ascension of our Lord the holy Spirit descended upon the Apostles implying the Bishops to be their Successours and that to them and not others it belongs to derive this gift in confirmation and in this channel both Fathers and Councels generally run no laying on of the hands of the Presbytery in this businesse at least not in any proper right of their own As for those 2. instances commonly brought to the contrary first of the Presbyters in Egypt which Hilarius Sardus relates for he is the Authour and not S. Ambrose and that of no great credit neither if S. Hierome may be believed secondly of those Priests in Sardinia in Gregory the great 's time which Calvin also presseth for brevity's sake I shall not acquaint you with my own conceptions but refer you rather to what hath been lately spoken by that Blessed man m Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opere posthumo de Confirmatione Dr. Hammond in his Posthumous piece upon confirmation as also by that very learned Prelate whose name in this place for modesty I spare in his Elegant and Accurate Epistle n Epistola preliminari ad lectorem before the said work from whom you may receive abundant satisfaction and what would the Vintage of Abiezer be unto the Gleanings of Ephraim By what hath been spoken you see the judgement of the Church in this Question and so an answer to Calvin's other An soli Episcopi sunt Apostoli And indeed great reason there was for this reserve to this Function First For the honour of Episcopacy and thereby the Unity of the Church ad honorem Sacerdotii that's S. Hierome's reason contra Luciferianos for the honour of this sacred Function Why of what import is that Let him tell you as mean as some think of it Ecclesiae salus saith he in summi sacerdotis dignitate pendet The safety of the Church dependeth upon the dignity of her chief superiours to whom as he addeth o Hierom contra Luciferian cui si non exors quaedam ab omnibus Eminens detur potestas tot in Ecclesiis efficientur Schismata quot Sacerdotes if some eminent offices of power above others were not given there would be in the Church as many Schismes as Priests I wish our late times had not made too sufficient a comment on those last words and of this by the way it is that Venerable p Vid eruditissimum Hammondum de Confirmatione p. 53. Bede speaks when he tells us that this was not granted to every Priest propter arrogantiam not out of the pride of Bishops as some falsly glosse him but to prevent the Ambition of Priests who would be apt to grow insolent if they had all offices in common with their superiours Second reason was from their relation to the Church as they were the Primary if not onely proper Pastours of those Churches unto which they related as we find them every where stiled with a kind of appropriation among the Ancients and it is observed that simply Pastores or Pastores Ecclesiae none are called besides them selves for the first six