22.

Tit. i. 5.

with Episcopal Authority in an eminent Degree. Timothy, as has been observed, was settled by St. Paul Bishop of Ephesus, to this very Purpose. The 1 Tim. v. same Thing is evident concerning Titus, who was 2 Tim. ii. left in Crete to ordain Presbyters in every City. And 2. doubtless the seven Angels, whereby is meant the Chapters Bishops of the seven Churches, mentioned in the i. ii. iii. Revelation, had the same Power, because chargeable with the Mal-administration in their respective Churches, which supposes that Ordination could not be performed without them. For how could Bishops he answerable for the Practices of those who had not their Commission from them, and were not subject to them? The genuine Writings of the most ancient Fathers of the Catholic Church, who succeeded the Apostles, appropriate this Privilege to Bishops; and the Advocates of the contrary Opinion own freely themselves, that as soon as the two Orders of Bishops and Presbyters were distin- Salmasius guished, the Power of Ordination belonged to the Bishop. A concession that must give up the Cause, since sufficient Evidence appears, that Episcopacy is of Apostolical Institution.

Q. But doth not the laying on the Hands of the Presbytery imply that Presbyters have the Power of

Ordination?

Blondel.

Daille.

ριον.

4. Supposing the Greek Word, which we trans- NgESCUTElate Presbytery, did unquestionably signify a Society' of Presbyters, how will it appear it was a Society of 2 Tim. 1. ordinary Presbyters, which is denied by St. Chrysostom, and other eminent Fathers, for this Reason, that Timothy being a Bishop, it was never heard or read, that Presbyters could ordain a Bishop? But supposing they were Ordinary Presbyters, it will not follow it was purely a Presbyterian Ordination: because it was manifest, that St. Paul was present and 2 Tim. 1. laid on his Hands when Timothy was ordained, which 6. makes it a fair Pattern of Ordination by a Bishop, with the Assistance of his Presbyters; it being unquestionable, that St. Paul was superior both in

2 Tim. i. 1 Tim. iv.

6. Διά.

14. Malá.

Instit. lib.

iv. c. 3. Sec. 16.

EMBER-DAYS

Order and Power to ordinary Presbyters. And what makes it farther clear, is the Force of the different Greek Prepositions used by St. Paul in this Matter; for a small Skill in that Language will inform us, that in producing Effects, or, which is the same Thing, the Communication of Powers, the first, by, denotes the principal, and the other with, only the assistant Causes; But if the Word we translate Presbytery, as Calvin and divers of the Ancients understood it, signifies not a College of Hær. xliv, Presbyters, but the Office of a Presbyter; what Sec. 2. should hinder but that the Text may thus be read? ad Pamma. Neglect not the Gift of the Presbyterate, or the adv. Error. Office of a Presbyter, which is in thee, and which was given thee by Prophecy, with the laying on of Hands. Q. What Privilege, besides Ordination, is peculiar to the Character of a Bishop?

Eus. lib.

Epiph.

Hæron.

Joan.

Hier.

A. The solemn Rite of Confirmation, appropriated to the Governors of the Church by all the primitive Records of Christianity; wherein the Bishop, by laying on of Hands, and by fervent and authoritative Prayer, conveys to such Persons, who in the Presence of the Congregation sincerely renew their baptismal Vow, a proportionable Degree of God's Grace and Holy Spirit. In the primitive Times these Effects were extraordinary Gifts, as best fitted to the Infant State of the Church; but upon the Settlement of it, the Holy Spirit guides it by secret and invisible Communications; and these common Graces are obtained by such as are qualified to receive them and seek them in a regular and ministerial Way. The Church of England hath thus declared her Sense of this Matter. It hath Can. LX. been a solemn, ancient, and laudable Custom, continued from the Apostles' Time, that all Bishops should lay their Hands upon Children baptised and instructed in the Catechism of Christian Religion, praying over them and blessing them.

Q. How doth it appear that this Rite, according to the Sense of the Church of England, was an Apostolical Usage?

A. We have the Scripture itself for the Evidence of the Fact; for when Philip the Deacon had converted and baptised the Men of Samaria; and the Acts viii. Apostles at Jerusalem had heard that Samaria had received the Word of God, the Power of Philip being limited, they sent unto them Peter and John to confirm those new Converts, to lay their Hands upon them, that they might receive the Holy Ghost. This is strengthened by a parallel Occurrence to the Disciples at Ephesus, upon whom, after they had been baptised in the Name of Jesus, the Apostle Acts xix. St. Paul laid his Hands, and then the Holy' Spirit came upon them; and the same Apostle mentions as a Fundamental, not only the Doctrine of Baptism, but also the laying on of Hands, by Heb. vi. which ancient and modern Interpreters of a very good Character understand Confirmation; which appeared so plain to Calvin himself, that it was In Loc. his Opinion, that this one Place evidently shews that Confirmation was instituted by the Apostles.

Q. Was not this Rite of Confirmation confined to the Apostolical Age?

5.

2.

A. This solemn Rite being highly useful and advantageous for the spiritual Necessities of Christians, was accordingly practised by them in all the succeeding Ages of the Church; the Administration whereof was devolved by the Apostles upon their Successors the Bishops of the Catholic Church, as appears by the Testimonies of Fathers and Councils, who in this Matter speak not only their own Sense, but are Witnesses of a Catholic Practice. Tertullian, who is very careful in recounting the Practices of the primitive Church, tells us, that after Baptism succeeds laying on of Hands, by Prayer calling for and inviting the Holy Spirit. And St. Cyprian De Bapt. hath this Remark upon the History of the Samari-Epist. 73. tan Converts: The same Thing (says he) is practised among us, that they who are baptised in the Church, are presented to the Governors of it, that by our Prayers and Imposition of Hands they may obtain the Holy Ghost, and be perfected with the Seal of Christ;

ner.

Dr. Falk- that is (as one truly interprets it) may by Confirmation attain to the highest Order of Christians. St. Jerome's Testimony is very considerable, who Dial, adv. speaking of Confirmation, says, If you ask where it is written? It is written in the Acts of the Apostles; but if there were no Authority of Scripture for it, yet the Consent of all the World upon this Particular is instead of a Command.

Lucifer.

Q. What Qualifications are necessary for the Candidates of this sacred Ordinance?

A. Since Confirmation is an authentic Renewal of the Baptismal Vow, and capacitates those that received it to be admitted Guests to the Table of the Lord, and is an Act not to be repeated, the Candidates ought to be thoroughly instructed in the Nature of those holy Promises they then renew, and of that Obligation they lie under to perform them. They ought to be acquainted with the Meaning of this holy Rite, and whose office alone it is to administer it. They ought to have a competent Degree of Knowledge in those Christian Duties that relate to God, their Neighbour, and themselves. And they must farther prepare themselves for this Ordinance by Prayer and Fasting, and a serious Resolution of living answerable to their Obligations., And, in order to these Ends, it is adviseable that the Candidate should frequently read over the Offices of Baptism and Confirmation. Q. What are the great Advantages of Confirmation?

A. It tends to preserve the Unity of the Church, by making Men sensible, that their Obedience is due to such Ecclesiastical Governors, who are endowed with all those Powers, which were left by the Apostles to their Successors. It is a new Engagement to a Christian Life, and is a lasting Admonition and Check, not to dishonour or desert our Christian Profession. It is a Testimony of God's Favour and Goodness to those that receive it, when his lawful Minister declares, that God accepts their Proficiency, and advances them to a

higher Degree in the Church, by placing them among the Faithful; and thereby giving them a Title to approach the holy Table of the Lord. It conveys divine Grace to encounter our spiritual Enemies, and to enable us to perform what we undertake.

Q. What Opposition did Episcopacy meet with in the Primitive Church?

A. In all Places where we have Records, we find single Persons succeeded the Apostles, advanced above Presbyters, not only in Dignity, but in Office and Authority. And thus it continued for near four hundred Years without Opposition; when Arius, a Presbyter, disappointed of a Bishoprick, began to deny the Lawfulness of it, and to endeavour an Alteration; upon which Account he is, by Epiph. Epiphanius and St. Austin, enrolled in the Number Hær. 75. of Heretics; and was by every one looked upon at Hær. 53. least as an Innovator, for maintaining an Equality between Bishops and Presbyters. No other Government was ever established in the Christian Church besides Episcopacy, till the sixteenth Century, which is a full Proof of the Sense of the Catholic Church concerning it.

Q. What may we learn from the Observation of this Fast?

A. That great Care ought to be taken in admitting Persons into the Exercise of the holy Functions, since the Welfare of the Church, and the Honour of Religion, rely so much upon the Behaviour of those who are admitted into Holy Orders. That the Salvation of Men's Souls, in a very great Measure, depends upon the Watchfulness and Conduct of those who are to be their Guides to Heaven. That all Persons ought to enter upon so weighty and tremendous a Charge with great Seriousness and Consideration, with such Preparation of Mind as may qualify them to receive that Grace and Assistance which is necessary to the Discharge of it. That it is the Duty of all

Aug. de