THE ANCIENT Ecclesiastical Practice OF CONFIRMATION. Confirmed by Arguments drawn from Scripture, Reason, Counsels, Fathers, and later Writers. Written, Upon occasion of the Confirmation of the Prince his Highness, performed on Monday in Easter-weeke, 1613. in the Chapel at Whitehall, by the right Reverend Father in God, the Bishop of Bath and Wells, Deane of his majesties CHAPEL. BY GEORGE HAKEWILL, Doctor of Divinity, his highness Chaplain in ordinary. Published by Authority. LONDON: Printed by THOMAS SNODHAM, for Matthew Lownes, and are to be sold at his Shop, at the Sign of the Bishops-head in Paul's Churchyard. 1613. TO THE PRINCE HIS HIGHNESS, MY GRACIOUS LORD AND MASTER. Having been an Earwitness of that full satisfaction, which upon strict and long Examination, your Highness yielded my Lord's Grace of Canterbury, and my Lord of Bath and Wells, in the Grounds and Principles of Christian Religion, I was encouraged to add form and life to these ensuing Observations, lately collected touching Confirmation, that from thence your Highness might not only be informed how justly the Church of England, together with many other godly and useful Ceremonies, retaineth this laudable and ancient Custom, but farther be induced to the receiving of it with the greater cheerfulness in your own Person, assuring myself that your highness Example will serve to draw on many Inferiors, either to take it more commonly and willingly themselves, or at the least, to esteem it more reverently in others. Now the God of Heaven, who hath planted that Grace in you, which to the great content and comfort of my Soul, I perceive to increase daily, confirm it in you, and you in it, to the glory of his Name, the good of his Church, and the Salvation of your own Soul. Your highness Chaplain, and Servant, in all humble duty to be commanded, George Hakewill. THE ANCIENT ECCLESIASTICAL PRACTICE OF Confirmation. CHAP. I. Of the Nature, and divers Uses, of Confirmation. 1 CONFIRMATION is an ancient Custom of the Church, used after Baptism: consisting in Examination, and Imposition of hands, with effectual Prayer for the illumination of Gods most holy Spirit, to confirm and perfect that which the grace of the same Spirit, hath already begun in Baptism. 2 The benefits of this Confirmation are divers: whereof the first is, that men expecting Examination, and trial from their Spiritual Fathers, they might more willingly acquaint, and carefully season themselves with the grounds of Christian Religion, before Malice and corrupt Example's depraved their minds: as namely, with the Articles of our Creed, which teach us all we are to believe: the Ten Commandments, which teach us all we are to do: the Lords Prayer, which teacheth us all we are to ask, together with the nature and use of the two great Sacraments of the Gospel, Baptism already received, and the Eucharist to be received afterwards. 3 Secondly, it serves that when they come to years of discretion, they should publicly make confession of that Faith themselves, which others had promised for them in Baptism, to the discharge of their Sureties, and the good example of others. 4 Thirdly, that by such Confession they might make profession of difference from all jews, Turks, and Infidels, out of the Church; Heretics, Schismatics, and profane persons in the Church. 5 Fourthly, that then specially, when they first come to the use of reason, beginning to fall into sundry kinds of sin, and being least able to resist, for want of experience, by Imposition of Hands and Prayer they might receive strength and defence against the temptations of the World, the Flesh, and the Devil. 6 Fiftly, that the Prelates and chief Guides of God's Family, to whom the Cure of their Souls belongeth, finding upon Examination, some part of their own heavy burden discharged; might from thence reap comfort in beholding those fair foundations already laid, and glorify God, whose praise they sound in the mouths of Infants. 7 This kind of Confirmation (were there no authority to countenance it) is in my judgement so useful in the Church of God, that upon good reason it might be entertained among Christians: but for farther confirmation of it we are compassed with a cloud of Witnesses, and that so plentifully, out of all Antiquity, as it may seem a kind of ambition, or lost labour, to quote their Names; wherefore I will only allege the soundest of those, who since the Reformation of Religion, and clearer light of the Gospel, in their several Write, have approved, and highly commended this ancient Custom. 8 I will begin with a Cap. de Confirm. Quare satis est pro ritu quodam Ecclesiastico seu Ceremonia sacramentali Confirmationem habere. Martin Luther, who in his Book of the Captivity of Babylon, by which he understandeth the Captivity of the true Church under the Romish yoke, though he allow not CONFIRMATION as a Sacrament, yet he thinketh it passable as an Ecclesiastical Ceremony, or Sacramental complement. 9 Philip b Cap. de Confirm. In ritu Confirmationis fiebat exploratio doctrinae, in quae singuli recitabant summam doctrinae & palam profitebantur se improbare ●urores Ethnicos & Haereticos & velle se esse & manner verae Ecclesiae membra, & non discessur●s à vera sententia quam tum profitebantur. Hic mos erat utilis ad e●udiendos homines & retinendus in vera agnitione dei. Melancthon, yoke-fellow to Luther, in his Confession of the Churches of Germany, but specially of Saxony, written in the year 1551. to be exhibited to the Council of Trent, holds it to be very profitable, for informing of men ●n the principles of Christian Faith, and holding them in the true knowledge of God. 10 c Cap. de rel. Sacram. Confirmatio tum sumpsit exordi●̄ quum vulgo caep●tum est infante● tingi. Zuinglius, in his Book of true and false Religion, confesseth the use of it to have been as ancient as the Custom of baptizing infants. d Lib. 2. pag. 72 Talis ritus Confirmati●nis valde multum utilitatis ad aedification●m iwentutis & totius Ecclesiae conferrat, esset etiam consentaneus & Scripturae, & priori Antiquitati. Et paulo post, Haec in Colloquio Ratisponensi, Anno 1541. proposita fuerunt. Chemnitius, in his examination of the Tridentine Council, thinks that the unprofitable and superstitious Traditions, which as Rust have crept upon it, being scoured off, it may be religiously used, and be very available to the instruction of youth, and the edification of the whole Church: and having set down divers good and godly uses of it, to prove them all from Scripture, the practice of the Apostles, and the Canons of Councils, as namely, that of Laodicea and Arles. 11 e Cap. 19 Para. 13. utinam vero m●rem retin remus quem apud vete●es fuisse admo● nui▪ priusquam abor●●● haec sacramenti larua nasceretur. Et paulo post, Haec disciplin● si hodi● valeret, pro●fecto parentum quorundam igna●ia acueretur, qui liberorum institutionem quasi rem nihil● ad se pertinentem, securè negligunt, quam tum sine publico dedecore ●mittere non possent: maior esset in populo Christiano fidei consensus, nec tanta multorum inscitia & ruditas, non adèo temerè quidem novis & peregrinis dogmatibus ab●●perentur. john Calvin in his fourth Book of Institutions, in the upshot of the Chapter of Confirmation, not only commendeth the ancient use of it, but the abuse being removed, heartily wisheth it restored. And because his authority is (not without desert) of great weight, I will set down his very words as I find them: Would to God (saith he) we retained that Custom, which I have already declared to have been in use among the ancient—, before that abortive vizard of a Sacrament was put upon it. And a little after, If this part of Discipline, were now●adayes in force, the slackness of many Parents would be much quickened, who pass over the institution (or instruction) of their Children, as a business nothing pertaining to them; which then without some public disgrace, they could not omit: beside, there would be less ignorance, and more concord in Articles of Faith among Christian people. 12 Peter Martyr, as appeareth in his Common f Cl●s. 4. Cap. 7. Sect. 4. Nec d●splicet ut ea Confirmatio habeatur, qua pueri adul●iores ●ogantur fidem suam in Ecclesia confiteri, & in externa prof●ssione comprobare quod in Baptismo illis non sentientibus factum est, ita tamen ne ex eiusmodi actione fabricemur Sacramentum. places, is of opinion that Confirmation, which enjoineth children to a public allowance, and profession, of that which without their consent or knowledge was done unto them in Baptism, is to very good purpose: to like effect speaketh g Cap. de Confirm. Non est nobis dubium qui● Apostoli initio confirmati in die Pentecostes, c●ntulerint impositione manuum admirandum donum spiritus sancti credentibus in Christum, ut varijs linguis loguer●ntur: & se●timus utilissimum, ut pueri & adolescentes ●a Pastoribus Ecclesi●e suae in Catechismo ex●mmentur, & siquidem pi● & rectè fuerint eruditi, approbentur; sin ●ra●è, emendentur. Brentius in his Confession of Wirtenberge, and h Cap. 70. Quo● igi●ur in ista inquisitione comperieb●nt ita pro●ecisse, ut digni viderentur qui reliquo coetu● adiu●gerentur, eos in fide confirmatos impositis man●bus, publicè sui● precibus De● & Ecclesiae commendabant. Beza in his Antithesis, or Opposition betwixt Papisme and Christianisme. 13 Lastly, among our own men i In vers. 2. Cap. 6. Heb. Imposition of hands with Prayer, which was the old and p●re Ceremony of Confirmation we do not speak against. Doctor Fulke in his answer to the Rhemish Annotations alloweth Imposition of Hands, with Prayer, to have been the old and pure Ceremony of Confirmation. And in k Et 8. Act. vers. 14. The Primitive Church had nothing in their Cat●chisme, or instruction, that was taught by word of mouth, but that which was contained in the holy Scripture, as all the Articles of the Creed, the doctrine of Repentance before Baptism, the manner and use of Baptism, Confirmation by imposition of hands, and such like. another place affirmeth that the Primitive Church was taught it out of the Word of God. And Doctor Raynolds in the second days Conference at Hampton-Court, howbeit he took some exceptions against a supposed difference betwixt the words of the Communion-Booke, and the 25. Article touching Confirmation, yet for aught I find, he findeth no fault with the Rite itself, as it is now enjoined in the Church of England. Page 794. Nay, Mr. Cartwright himself, in the first edition of his Admonition, confesseth that the Confirmation of Children is very ancient, and that it hath been well instituted. Page 197. Howbeit in another place, forgetting himself, he refers the original of it to the feigned Decretal Epistles of the Popes; understanding thereby, as it seems, either Melchiades Epistle to the Bishops of Spain, or that of Fabianus to the Eastern Bishops, or that of john the 3. to the Bishops of Germany. CHAP. II. Touching Imposition of Hands in Confirmation. 1 AMong those who allow the use and end of Confirmation, as we have in the first Chapter unfolded it, there are notwithstanding some, who either out of Ignorance, or desire of Contradiction, or too much niceness, except against the Ceremony of Imposition of hands used in it, as savouring of Popery: others, against the restraining of it to the Administration of Bishops, as a relic of Antichrist. Wherhfore, having cleared these two points, I see no difficulty but that the most tender in this case (were there no Ecclesiastical Injunction to enforce it) might be induced to the entertaining and embracing of it, considering withal, that as we retain that which is due unto it, See the 25. Article, and Rogers upon it. so have we abandoned from it that which latter ages have thrust upon it, as undue. First then of Imposition of hands. 2 The Hand is a member proper unto man alone, and is by Aristotle termed the Instrument of Instruments, because it both frames and directs them all: the use of it being no less divers than needful as well in sacred and religious, as natural and civil Actions. 3 But the most general and notable use of the Hands in sacred actions, is the Imposition of them, either for the blessing and consecrating of them, on whom they are laid, to God: or for the separating and ordaining of them to rooms and offices of divine calling: or for the curing of their diseases: or for reconciling of them to the Church, after sufficient demonstration made of their repentance: or lastly, for confirming of them in that grace which they have received in Baptism, that as they believe remission of sins unto justification, so they may be emboldened to make open profession of this belief unto Salvation. 4 Now this use of Imposition of hands in solemn and sacred actions seems to be founded upon Nature itself, since we find it to have been used in the Consecration of a Liu. dec. 1. lib. 1. Numa, and that b 2 King. 5. 11. Naaman expected it from Elizeus, for the curing of his Leprosy. 5 Neither was it peculiar to the Gentiles, but more usual among the jews. Thus when Israel blessed Ephraim and Manasses, Gen. 48. 14. Joseph's Sons, he imposed upon them his Hands and prayed. Thus God commanded Moses to dedicate joshua, Numb. 27. 18. as his Successor, by laying his hands on him. At the coming of our Saviour their suits that came unto him for help, Matth. 9 18. were also tendered in such forms of speech as show that he was himself an observer of that Custom. Marc. 5. 23. And to step one degree nearer to our purpose, they brought unto him little Children (saith the Text) that he should put his Hands o● them and pray: Mat. 19 13. and to manifest his Approbation of it, he controlled his Disciples for rebuking them that came unto him. 6 After the Ascension of our Lord and Saviour, that which he had begun was practised by the Apostles, and hath been since continued in the Christian Church, down to this present time; nay, and in those very Churches from which it is banished, it is again c Hyperius in 6. ad Heb. Bulling. ibidem. Atq●● utinam haec postliminio ad nos redeat manuum impositio, ritus sanctissimus iuxta● & v●il●ss●mus. wished for, as an holy and profitable Institution. 7 And sure for mine own part, when I thoroughly consider that of the Apostle, in the 6. to the Hebrews, of the fundamental Points of Christian Religion; namely, of Repentance from dead Works; of Faith towards God; of the Doctrine of Baptisms, and laying on of Hands; of the Resurrection from the dead, and eternal judgement; I cannot think of Confirmation, performed by Imposition of Hands, but as of a part of the Apostles Catechism, since it is agreed upon both by d Manuum imposition●m cum baptismo coniungit, quia ut du● erant Catechumenorum ordines, itaduplex erat Cer●monia: nam qui eran● extran●i non ante perveniebant ad Baptismum, quam ed●ta ●ide● professione in illis ergo Catechesis Baptismum precedere sole●at, at liberi fidelium quoniam ab utero adoptati erant, & iure promissionis pertinebant ad Corpus Ecclesiae Infantes bap●izibantur: transacta verò infantia, postquam instituti erant in fide, se quoque ad Catechesin offerebant, quae in illis Baptismo erat posterior, sed aliud Symbolum ●unc adhibebatur, nempe manuum impositio. Hic unus lo●us abundè testatur huius Ceremoniae originem fluxisse ab Apostolis, quae tamen posteà in superstitionem versa fuit: ut mundus semp●r ferè ab optimis institutis ad corruptelas degenerate: finxerunt enim eam Sacramentum, qu● opus regenerationis conferrebatur, qu● figmento Baptismum laceraru●t, nam quod erat eius proprium ad impositionem manuum transtulerunt. Sciamus ergo à primis authoribus institutum fuiss●, ut esset solennis precandi ritus, quemadmodum etiam Augustinus nuncupat Fidei quidem prof●ssionem quam adolescentes pueritiam egressi edebant, volverunt approbari hoc Symbols, sed ni●il minus cogitarunt, quam vim Baptismi decerpere, quamobrem hody retinenda pura institutio est, Superstitio autem cor●igenda. Cal●inus in Comment. Calvin, Insuis ann●t. & Comment. in hunc locum. and e Capita Catechismi quae summa quidem totius evangelicae doctrinae complectun●ur, sed pa●cis & summariè (ut loquuntur) rudibus tradebantur, professio videlicet Recipiscentiae & Fi●●● in Deum, cuius doctrinae articuli, ut vocant, ab extran●is quidem exigebantur statis Baptism● diebus à fidelium autem liberis in infantia Baptizatis, quum eis impon●bantur manus inter eos autem Articulos diserte numerantur duo, nempe, Carnis r●surrectio & judicium aeternum, B●za in annot. Beza, and f Vbi prima f●onte videntur ●numerari, Cap. 6. verum si quis accurati●s p●●pendet, videbit illa re●ocanda esse ad quat●or vel ad tria, ete●●●tert●um & quartum videlicet de Baptismate, & Impositione manuum non videntur hic proponi ut peculiaria doctrinae ●ap●ta, sed int●●poni ●aeteris, declarandi causa, ad declarandum scilicet circumstantiam temporis quo rudiment ●rij● fundamenta illa doctrine Christrianae solebant proponi, videlicet eo tempore quo ad Baptismum admit●ebantur, adulti itemque eo qu● puer● in infantia bapt●zati, & in pueriti● inst●tuti, coram ●●cl●sia solebant per Impositionem manuum in fide Christiana confirmari▪ Pisc. in eundem lo●um. Piscator, that those four points of Repentance, of Faith, of the Resurrection, and the last judgement, were proposed to such as were not baptized till they arrived to years of discretion before their admittance to baptism; but to Infants baptized, at the time of their Confirmation or Imposition of Hands, when they came to the use of reason; Nay, this one passage (saith Calvin) doth sufficiently testify that the source and headspring of this Ceremony flowed first from the Apostles, it being instituted by them as a solemn form of Prayer, and an argument of approving that confession which was made in Confirmation. So then (saith he) let us remove the Superstition, but retain the Institution: having showed before that this Superstition chiefly consisteth in making it a Sacrament, and withdrawing from the virtue and dignity of Baptism, to magnify and enrich it. And lest he might seem casually to let so much drop from his pen, to like purpose is that in his g Quo autem haec actio quae ali●qui gravis sanctaque merito esse debe●t, plus reverentiae haberet ac dignitatis Ceremonia quoque adhibebatur manuum impositionis. Et paulo post, talem ergo manuum impositi●nem quae simpliciter loco benedictionis fiat laudo, & restitutum hodiè in pur●● usum velim. Book of Institutions, where he affirmeth that imposition of hands was used in Confirmation, thereby to purchase more respect and reverence to so holy and sacred an action: and wisheth it restored again to its pure use. It may seem strange I suppose to some, that Calvin should thus speak but if any make a doubt of it, and think I do him wrong, I desire his words may be sifted, and my reputation cleared from such aspersions, which may be (I grant) deservedly cast upon me, through misunderstanding, but never (I hope) of malice: yet the rather to win credit and weight to that which I have delivered of Calvin, I will cast into the same Scale, the opinion of h Lib. 2 pag. 73. Ad quam precationem sine Superstitione adhiberi poss●t impositio manuum. Kemnitius, assuring us that Imposition of Hands in Confirmation may nowadays be well used without superstition: and of i In 4. ad Ephe. Si quae Ecclesiae contenderent ho● signum suisse Apostolorum tantum, has Ecclesias damnare equidem non possem, à sua tamen opi●one eas quoad liceret, revocarem. Bucer, affirming that if any Church held this Rite or Sign, as he calleth it, to be peculiar to the Apostles times; I would not too hardly censure such a Church (saith he) yet would I endeavour to draw it from that conceit. And for making the number full, to these may be added the testimony of k In exegesi in 6. ad Heb ver. 2 Confirmationem intelligit, qua per manuum impositionem confirmabantur, qui fidei susceptae ca●ita Catechetica professi erant, eisque benedicebatur, sicut hodiè quoque fieri in nostra Ecclesia con●ueuit. Hunnius, l In vers. 2. Cap. 6. Heb. Porrò autom impositionem manuum post accuratiorem institutionem Catechismi & examinationem initio▪ cum publica ardentique precatione adhibere solebant, ut iis imp●trarent gratiam Spiritus sancti, sicut Samaritanis, Act. 8. legitur. Credo etiam sic esse soli●os in Primitiva Ecclesia tyrones ex Catechumenis transferre inter maturiores auditores, ut iam eis esset fas communicare tanquam dijudicatis & probatis. Illyricus, m In Praelect. in eundem locum. Impositio manuum, quae ●etus fuit Ceremonia, per quam benedicebatur eis qui Deo consecrabantur, & temporibus Apostolorum non solum eis qui ad Ministerium voca●antur, verùm etiam qui didicerant, & professi erant doctrinam Catecheticam. Tossamus, n In Praelect in 6 ad Heb. habitis in Academia Hyde● berg. Accessit tandem ecclesiastica manuum impositio, in eorum gratiam, qui cum infantes essent ●aptizati fuerant, & posteà adulti edita fidei suae con●essione manibus impositis confirmabantur ab Ecclesiae Pastoribus. Grynaeus, who all jointly confess this Ceremony of Imposition of hands to have been very anciently used, not only in Ordination of Ministers, but in Confirmation of such who in the Congregation publicly professed the doctrine of their Catechism. And the first of them affirmeth it to have been in use in his time in the Church of Wirtenberge, and such as depended on that. 8 Now I the rather press these testimonies of later Writers, because I know there are some, whose judgements (not without reason) are much swayed with their Authority: and for the general Concurrence of antiquity, I think among the learned there is little question. 9 The most ancient Councils of Eliberis in Spain, Can. 38. and Arles in France, Can. 8. deliver as much upon record, not only commending, but commanding the use of this Ceremony in their several Acts. Cap. 8. And Tertullian in his Book of the resurrection of the flesh, doth not so much advise what should be done in this case, as witness what the Catholic Church did in his time: o Caro manu● impositione adumbratur, ut & anima Spirit● illuminetur. The Flesh (saith he) is overshadowed by the imposition of Hands, that the Soul may be enlightened with the Spirit of Grace: Which words of his, seeming to ascribe too much to imposition of Hands, give me leave to interpret, as Calvin doth Leo Bishop of Rome, understanding by the conferring of the holy Spirit, Invocation by earnest and hearty Prayer, that it may be conferred where it is not, and the Gifts and effectual Operation of it increased where it is already. 10 Thus doth p Lib. 15. de Trin. cap. 26. Nos autem accipere quidem 〈◊〉 donum possumu● pro modulo nos●●o, effundere autem super ali●s non possumus, s●d ut hoc ●iat Deum super eos à quo efficit●●, in●oca●●●. Saint Augustine himself (whom Calvin seldom leaves) expound the giving of the holy Ghost, by Imposition of Hands: He (saith he, speaking of Christ) both received the holy Ghost, and dispensed it; received it as man, dispensed it as God, but we receive it indeed but dispense i● not, howbeit we call upon him for the dispensing and pouring of it forth on those on whom we lay our hands. And in another place, shows what is meant by pouring out the Holy Ghost, since the ceasing of Miracles: For q Lib. 3. de Bap. con. Don. ca 16 Neque enim temporalibus & sensibilib●● mira●●lis attestantibus per man●s impositionem modò datur Spiritus sanctus sicut anteà dabatur ad com●endati●n●m rudis fidei, & Ecclesiae primordia dilatanda. Quis enim nunc hoc expectat? ut ij quibus manus ad accipiendum spiritum sanctum imp●nit●r, r●pentè incipiant li●guis loqui, sed i●●i●ibiliter & latenter in●elligitur per vinculum pacis eor●●●●ordibus diuin●●haritas inspirari. now-a days (saith he) the holy Ghost is not given through Imposition of Hands, for the working of outward and sensible Miracles, as heretofore it was, that so the strangeness of the Faith professed, might the sooner be entertained; and the narrow bounds of the Church further enlarged: for who now expecteth, that they on whom hands are laid for the receiving of the holy Ghost, should presently begin to speak with strange tongues? but invisibly the Love of God is poured into their hearts by the secret working of the Holy Ghost. To which acordeth that of r Bulling. in Acta Apost, Cap. 8. verse. 14. Aliquoties ergo 〈◊〉 Ceremonia est ●dhibita, qua●●●●terno sign● significaret non homi●●m sed manum, id est, virt●t●● Dei huius qu●d 〈◊〉 benefic●● 〈◊〉 esse. Bullinger on the 8. of the Acts, borrowed as it seems, out of Amalarius: By the outward Ceremony of the Imposition of Hands, is meant, that the Holy Ghost is not given by any strength of ours, but by the hand, that is, the Power of God. 11 I will conclude this Chapter with the words of Mr. Hooker, s I● di●inis offi●ijs. in his fifth Book of Ecclesiastical Policy; with Prayers of Spiritual and personal Benediction, the manner hath been in all ages to use Imposition of Hands, as a Ceremony betokening our restrained▪ desires to the party whom we present unto GOD by Prayer. CHAP. III. Of the restraining of Confirmation to the Order of Bishops. 1 THat there should be an Order consisting in distinct degrees, and a subordination of Offices, as well in Ecclesiastical; as Civil Government, the common Practice of all Nations, jewish, Heathenish, Christian, and the voice of Nature and Reason, seem to proclaim: that disparity which ariseth between the Superior and the Inferior, being the chiefest means of linking and uniting the several parcels of the whole Society, in a mutual correspondence, and reciprocal proportion of Love and Duty. To this purpose, that Bishops were superior to other Ministers, all Antiquity with one consent (if you except Aiërius, who for dissenting in this point, was accounted an Heretic by a Heres. 75. Epiphanius and b Heres. 53. Augustine) doth acknowledge; distinguishing three degrees of Ministers: Bishops, Presbyters, Deacons, answerable to the High Priest, Priests, and Levites among the jews. Ignatius, who lived in the Apostles times, often mentioneth this distinction, as namely in his Epistle 〈◊〉 the S●yrnians: Let the Lay-men (saith he) be subject to the Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop, the Bishop to Christ. And Saint Hierome (notwithstanding by reason of his Controversy with the Bishop of jerusalem, he were held an adversary to the state of Bishops) in his Epistle to Euagrius, calleth it an Apostolical Tradition, That we may know (saith he) that the Apostolical Traditions are taken out of the old Testament, look what Aaron, and his Sons, and the Levites, were in the Temple, the same let the Bishops, Presbyters, and Deacons, challenge in the Church. Now then as among the jews, Aaron's Sons justly challenged many prerogatives above the Levites, and again Aaron himself above his Sons: so among Christians, do the Presbyters above the Deacons, and the Bishops above the Presbyters; specially considering that as the distinction of Presbyters and Bishops was shadowed, under the Law, in Aaron and his Sons, so under the Gospel is it established, by referring their several Succession the one to the Apostles, the other to the 70. Disciples. For that Bishops succeeded in the room of the Apostles, besides many other testimonies, the Council of * Can. 13. Neocaesarea witnesseth. Irenaeus in his third Book, and 3. Chapter. Ambrose in his Commentaries upon the 4. Chapter to the Ephesians. c Quid est pro patribus tuis nati sunt filii? Patres missi sunt Apostoli, pro Apostolis filii ●ati sunt, tibi constituti sunt Episcopi. Augustine upon those words of the 45. Psalm, Instead of thy Fathers shall thy Children be. And lastly, d Fuerunt ô Ecclesia Apostoli patres tui, qui ipsi te genuerunt, nunc autem quia illi recesser●nt ● mundo, habes pro his episcopos filios qui à te creati sunt, sunt enim & high Patres tui quia ab ipsisreger●●. S. Hierome upon the same words: and again in his e Cap. 2. Ap●d nos Apostolo●um locum Episcopi tenent, apud eos Episcopu● tertius est. Epistle to Marcelia, touching the errors of Montanus. But lest I be here mistaken, as also for the opening of a clearer passage to my present purpose, give me leave to unfold my meaning in what sense Bishops most properly are said to succeed the Apostles. For the better understanding of which Position, we must observe, that the Apostles transcendently comprehended in their persons the whole Hierarchy of the Church as now it is, and somewhat above them all: for first they were members of the Church, as being Christians: secondly, they were Presbyters, as being to preach the Gospel and administer the Sacraments: thirdly, they were Bishops, for jurisdiction and imposition of Hands: fourthly, they were Apostles, for the large circuit of their Commission; for being called immediately by Christ himself; for being furnished with the infallible assurance of his truth, and visible assistance of his Spirit, ●n speaking divers tongues, curing diseases, working Miracles, knowing secrets; and lastly, not only for receiving the Holy Ghost themselves in miraculous manner and measure, but also for imparting it to others. In this last regard, I mean for their Apostolic charge, they left none to succeed them: this calling being extraordinary, and to endure but for a time, but the other three were all ordinary, and consequently capable of succession. In the first room succeeded them all that profess the Gospel: In the second, all the Ministers of the Gospel: In the third, the Bishops and Fathers of the Church: so that by virtue of this Succession the power of the Keys, and Imposition of Hands, properly belongeth to them. Now that the Apostles alone imposed hands, not only in Ordination, but in Confirmation, appears out of the 8. of the Acts, where when Philip had baptized the Samaritans, it is said that the Apostles, Peter and john, came down from jerusalem, to confirm them with Prayer and Imposition of hands. Upon which place Saint f Hom. 18. Igitur h●c ●rat in Apostolis singular, unde & praecip●os & non ●lios videmus 〈◊〉 s●cere. Chrysostome directly concludes the administration of that Ceremony to belong to Bishops. And g Lib. 15. de Trin. cap. 26. N●que enim aliquis discipulorum eius dedit Spiritum sanctum, orabant quip ut veniret in eos quibus manum i●ponebant, non ipsi eum dabant, quem morem in suis praepositis etiam nunc servat Ecclesia. Augustine affirms the Church in his time to have observed it, in suis praepositis, as he speaketh, in her Governors: the like doth h Epist. 73. ad jubaiaum. Quod nunc quoqu● apud nos geritur, ut qui in ecclesia baptizantur, praep●sitis Ecclesiarum offerantur, & per nostram orationem & manus impositionem Spiritum sanctum consequantur. Saint Cyprian witness of his times: and i In vers. 2. Cap. 6. ad Heb. Impositionis manuum,] per quam Spiritus sanctus accipi posse creditur, quod post Baptismum ad Confirmationem unitatis inecclesia Christi à Pontif●●ibus fieri solet. Idem etiam Haymo ibidem. Saint Ambrose (being himself a Bishop) (as also the former three) giveth a reason for so doing, ad Confirmationem unitatis: I take his meaning to be, that the Bishops by approving, in Confirmation, that which the inferior Ministers had performed in Baptism, thereby established the peace of the Church, as well by declaring their unity among themselves, I mean of the Bishops with the inferior Ministers, as also by exacting of such as were confirmed, an uniformity or harmony of Confessions: To this reason of Saint Ambrose, Saint k Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos qui long● in minoribus ●rbibus per Presbyteros & Diaconos baptizati sunt, Episcopus ad invocationem sancti Spiritus & manus impositionem excurrat. Et paulò post, Ecclesiae salus in summi Sacerdotis dignitate pendet, cui si non exhorts quaedom & ab omnibus eminens d●tur potes●as, tot in ecclesijs efficientur schism●ta quot Sa●erdotes. Hierome, in his Dialogue against the Luciferians, adds another of no less moment, which is, that the safety of the Church, depending upon the authority of Bishops for the shunning of Schisms, it was requisite some eminent specialties of power should be reserved, and annexed to that place, as namely Imposition of hands, which he there affirmeth was the custom of the Church, for the Bishop to perform passing by the Country Parishes, thereby blessing those whom the Presbyters and Deacons had baptised. To these reasons of the holy Doctors and Fathers may be added the weight of Counsels. The first Canon of the Council of Aurenge in France: and the 20. of the first Council held at Toledo in Spain, to which the l In. 4. dist. 7. Schoolmen and m In 1. dist. 95. Canonists generally agree. Nay, n Hic mos olim ●uit ut Christianorum liberi postquam adoleverant, coram Episcopo sisterentur. Et paulo post, Donec rite fidei mysterijs instituti poterant fidei confessionem coram EPISCOPO & Populo edere. Calvin himself in his Institutions confesseth in express terms, that the Minister of it was anciently a Bishop. And o Bucer. in 4. add Ephesios'. Signum impositionis manuum etiam Episcopi s●li praebebant, & non absque ratione, si●e enim sit foedus Domini baptizatis confirmandum, sive reconciliandi ij qui graui●s peccaverunt, sive Ecclesijs Ministri ordinandi, haec omnia ministeria maximè decent eos quibus Ecclesiarum cura demandata est. Bucer in his Commentaries upon the Fourth to the Ephesians, Farther, thinks it to have been grounded upon good reason. And Doctor Raynolds in the second days Conference at Hampton-Court, being challenged by the Lord Bishop of Winchester, where ever he had read that CONFIRMATION was anciently used by any other than Bishops, by not encountering the challenge, seemed to give way unto it. I will close up this Chapter also with those memorable words of Mr. Hooker in the place before alleged: To pray for others, is to bless them for whom we pray; because prayer procureth the blessing of God upon them, especially the prayer of such as God either most respecteth for their piety and zeal that way; or else regardeth for that their Place and Calling bindeth them above others unto this duty, as it doth both natural and spiritual Fathers. Individuae Trinitati sit Gloria.