CHAPTER. I. How it is certaine, that the Sa­crament of Confirmation is ne­cessarie, or not necessa­rie: and how it is doubtfull.

EVERY thing that is necessarie, is ne­cessarie to some end or purpose. Now there bee two ends, to [Page 2] which one may thinke that Confirmation is necessarie: The one is Salus, (as diuines Two ends to which Confirma­tion may bee thought necessarie speake) that is, Christianitie or Saluation: The other is Perfectio Salutis, that is perfe­ction or Cōplement of Chri­stianitie or of Saluation; For as in our corporall life, wee bee first Children, and after perfect or compleate men: So in our spirituall life wee bee first Children and (as S. Peeter speaketh, Like Infants 1. Petr. 2. new borne, weake and imper­fect, and after by spirituall growth and strenght we be­come perfect and compleate Christians.

And as there are these two ends, to which it may bee thought that Confirmation is necessarie: So also there are two kinds of necessities Two kinds of necessitie. by which likewise it may bee thought that it is necessarie to either of them; For some things are necessarie (as Phy­losophers and diuines speake) necessitate medij, as a necessarie meanes, because it is the onely meane to attaine vnto such an ende; So is a ship necessarie to trauell by Sea, food for to liue, and the like; Other things are necessarie necessitate praecepti by necessitie of precept or commaund, [Page 4] which are not simply neces­sarie of them selues, but one­ly because they are cōmaun­ded; So to fast in Lent, to communicate at Easter, and the like, are necessarie to Sal­uatiō, because they are com­maunded by the Church.

Now certaine it is and vn­doubted, Confir­mation not neces­sarie as a necessarie meane to Salua­tion. that Confirmation is not necessarie necessitate me­dij, as a necessarie meane to Saluation, because it is not instituted by our Sauiour as a necessarie meane to saue vs; For as Saint Thomas and di­uines S. Thom. 3. q. 65. ar. 4. teach, in this sort three onely Sacraments are neces­sarie: to witt, Baptisme to [Page 5] all, and Pennance to euery one that after Baptisme fal­leth into mortall sinne, and Order in respect of the whole Church, for where there Prouerbs. 11. is no Gouernours the people will fall; And in like manner cer­taine it is, that Confirmation is necessarie necessitate medij, But neces­sarie as a meane to the perfe­ction of Saluation. as a necessarie meane to the perfection or Complement of Christianitie or Saluation for to become a perfect or compleate Christian; For as Baptisme is by Christ insti­tuted as a necessarie meane to Saluatiō or Christianitie, so as none can bee saued or bee a Christian, if hee may [Page 6] bee baptized, and will not: So is Confirmation institu­ted by him, as a necessarie meane to the perfection of Christianitie or Saluation, in such sort as none can attaine to the perfection or comple­ment of Christianitie or Sal­uation, if hee may be confir­med and will not, And there­fore VVithout Confir­mation hee s [...]all neit [...]er haue the Cha [...]a [...]er of a Soul­diet of Christ, nor the Sacramen­tall grace of Confir­mation. Saint Cornelius Pope and Martyr in Eusebius l. 6. Histor. c. 35. saith of Noua­tian the Hereticke, who had not bene confirmed: Which (Confirmation) hee hauing not receiued, how I pray you had hee the holy Ghost? The like saieth, saint Clement, saint Fabian [Page 7] and others hereafter related chap. 3. Likewise saint Tho­mas. 3. p. quaest. 72. artic. 6. As none obtaineth the effect of Baptisme without the desire of Baptisme: So none obtaineth the effect of Confirmation without the desire of Confirmation; And Cardinall Bellarmin l. 1. de Sacrament. c. 22. expressely saith, that The Eucharist, Con­firmation, and Extreme Vnction Confirma­tion, neces­sarie mea­nes ad be­ne esse. are necessarie, necessitate medij (as necessarie meanes) ad bene esse (to the perfection of a Chri­stian) supposing Gods institu­tion. Also ne­cessarie to the Sacra­mental grace thereof.

In like manner it is cer­taine, that none can haue [Page 8] the Sacramentall grace of Confirmation, vnles hee bee confirmed, because this Sa­crament is instituted as a ne­cessarie meane to giue the Sacramentall grace aunswea­rable vnto it; Which what it is wee shall see in the 8. Chap­ter. Wherefore wisely and piously aduised Sotus in 4. d. 11. qu. 2. art. 1. Marke diligen­tly, that the desire of receiuing the blessed Sacrament doth not suf­fice to giue the Sacramentall grace thereof. For it is a generall Rule common to all Sacraments, that the degree of grace which aun­sweareth to the Sacrament, is ne­ver giuen unles the Sacrament bee [Page 9] actually receiued: And therefore Admoni­tion of Sotus to bee noted of Priests. Parishpriests are much to bee ad­monished that they omit not for any light cause to giue the Eu­charist to sick persons thereby de­priuing thē of that degree of grace: And it is euidēt in Baptisme: For though with Contrition and desire of Baptisme, a mā may so farre attaine to the effect of Baptisme, as hee hath remission of his Sinnes, yet neither doth hee attaine to that degree of grace, which Baptisme of it selfe giueth, but onely to that degree which is aunswerable to his Contritiō: neither receiueth hee the Character of Baptis­me, [Page 10] nor full pardon of all the paine due to his Sinnes, as hee should do, if hee were ac­tually baptized: And in like sort hee that hath no effec­tuall desire to bee cōfirmed, receiueth no effect at all of this Sacrament; And hee that VVhat they want that are not con­firmed. desireth it, but yet is not ac­tually confirmed, neither re­ceaueth the Character, nor that Sacramentall grace due to this Sacrament, but that onely which is answeareable to his vertuous desire. And Confirmation beeing thus necessarie necessitate medij, as a necessarie meane to the bene esse, or the Complement and [Page 11] perfection of a Christian, and also to receiue the Character and Sacramentall Grace of this Sacrament, euery pious and vertuous Christian seeth, how much hee ought to de­sire it, and how loath hee should bee to wāt it, though there were no Commande­ment at all to receiue it: And much more, when hee shall see, that it is also necessarie necessitate praecepti, as a thinge Confir­mation necessarie necessitate praecepti. commaunded, which I will proue in the Chapters follo­wing, against some who call it in question or deny it; And first I will proue it out of the generall Custome of [Page 12] Christs Church euen from her first beginning.

CHAPTER. II. That it was the generall Custome of Christs Church euen from her beginning, that Chri­stions should bee con­firmed.

ALbeit Christ, in the time of his mortall life, did not giue the Sacrament VVhy Christ did not giue the Sacra­ment [...]f Confirma­tion in his life time. of Confirmation; because (as saint Thomas saith. 3. p. qu. 72. art. 1.) in this Sacrament is giuen the Fulnes of the holy [Page 13] Ghost which was not to bee giuen before Christs Resurrection and Ascension, according to that of S. Iohn. 7. The Spirit was not yet giuen, because IESVS was not yet glorified. Neuerthelesse did hee both institute this Sacra­ment, as hee did all the rest, and also as saint Fabian Pope and Martyr saith Epist. 2. On Mandate Thursday: (As our Predecessors receiued of the Apos­tles and they haue left to vs) hee Christ taught to make Chrisme. taught them to make Chrisme: and also hee expressely com­maunded his Apostles, that they should tarry in Ierusa­lē Luc. vls. till they were indued with power from high, that is, till [Page 14] they had receiued that spiri­tuall strenght, vvhich is gi­uen by this Sacrament: For this is that power or Strength whereof hee meant, as wee shall see hereafter.

Now after his Ascension, Grace of Confir­mation first giuen on whit sonday. vppon the day of Pentecost or Whitsonday, hee besto­wed vppon his Apostles and disciples, in a miraculous and extraordinarie manner, and in an abundant degree, the grace of this Sacrament, without the Sacrament it selfe; For (as the holy Fathers See infra cap. 8. and diuines teach) that grace which was then giuen them, was the grace of the Sacra­ment [Page 15] of Confirmation; So that the grace of this Sacra­ment was bestowed vppon the Church of Christ, euen at that very time vvhen shee was perfected and accom­plished, and when Christs lawe was published and pro­claimed by the Apostles in Ierusalem vnto all nations, (as Act. 2. saint Luke speaketh) vnder heauen; Or rather, the grace of this Sacrament was giuen to the Church of Christ for to perfect and accomplish her, and to giue her courage for to publish and proclaime Christs lawe. And thus wee see, that Christ confirmed [Page 16] his disciples; Now lett vs see, that the Apostles and holy Bishops theire Successors, did the like to theire follo­wers.

Not long after this, and assoone as the Apostles had vnderstood, that the Samari­tans, The Apo­stles care to giue Confir­mation. had bene baptized by Philipp the Deacō, straight­way they sent two of the cheefest Apostles, saint Peeter and saint Iohn, of purpose to confirme them, thinking that a iourney worthy of such greate personages; Who (saith saint Luke, Act. 8.) did impose their hands vppon them, and they receiued the holy Ghost: [Page 17] In like manner saint Paul S. Pauls care of the same. was carefull to enquire of Christians, whether they had receiued the holy Ghost, and when they answered that they had not, hee imposed hands vppon them, and the holy Ghost came vppon them: Actorum 19. Both which places the holy Fathers and Diuines doe vn­derstand of the Sacrament of Confirmation. And hereby vvee see, both the Custome, and the greate care the holy Apostles had to confirme the Christians, lett vs see the like of the holy Bishops theire Successors.

Saint Denis Schollar to the [Page 18] Apostles in his Booke de Ec­clesiastica The same in S. De­nis his ti­me. Hierarchia cap. 2. describing, what was done to one in those times, that was Christened, saith: And the Priests taking him that is Baptized, deliuer him to his God­father who brought him thither, and togeather with him putt vppon him a garment, beeseeming the puritie of one that is baptized, and so attyred they leade him againe to the Bishop. Hee signing the man with diuine designing ointment, maketh him partaker of the most holy Communion. For that perfecting ointment ma­keth him so perfected, notable with the fragrant smell of sweete [Page 19] odour. And Cap. 4. Euen to him who is consecrated with the holy misterie of regeneration, the inunction of ointment giueth the comming of the holy Ghost. Be­hold, how they that were Christened, were anointed with diuine ointment of the Bishop, and thereby recei­ued the holy Ghost.

Tertullian also, not long In Tertul­lian his time. after the Apostles time, wri­teth thus; l. de Baptism. Then going from the Lauer, wee were anointed with a holy oint­ment according to the auncient dis­cipline. Whence Christ is called of Christ of Chrisme. Chrisme, which is ointment, which gaue our Lord his name: And, l. [Page 20] de Resur. c. 7. and l. 1. contra Mart. hee hath these wordes: The flesh is anointed, that the Soule may bee consecrated; the flesh is signed, that the Soule may bee fenced: the flesh by imposition of hands is shadowed, that the Soule by the Spirit may bee illu­minated. Loe, how those that were Christened, were also anointed with holy Chrisme and that according to aun­cient discipline; and that theire flesh was anointed, signed, and shadowed by im­position of hands, that theire Soule might bee fensed, con­secrated and illuminated by the Spirit.

S. Cyprian Epistola ad Iu­baian; In S. Cy­prians time. Therefore because the Sa­maritans had receiued a lawfull and ecclesiasticall Baptisme, they were not to bee baptized againe: but that onely which wanted was done by Peeter and Iohn, that praier beeing made for them and hands imposed vppon them the ho­ly Ghost might bee inuocated and poured vppon them: which novv also is done vvith vs, that vvho are baptized in the Church, bee offerred to the Prelates of the Church, and by our power and imposition of hands, they may at­taine the holy Ghost, and bee sig­ned with our Lordes marke. In which wordes hee plainely [Page 22] saith, that the Apostles con­firmed the baptized Samari­tans, and that the Prelates of the Church in his time did the same.

The Councel of Eliberie, which was held toward the At the end of the time of persecu­tion. end of the persecution of the Primatiue Church, thus or­daineth Conc. 38. They that tra­uell by Sea a farre of, if a Church bee not neere, a Christiā may bap­tize a Catechumene in extremitie of sicknes: but so, as if hee recouer, hee bring him to a Bishop that by imposition of hands hee may bee perfected. Of the like lawe or decree make mētion S. Cor­nelius, saint Hierome, and o­thers [Page 23] whose wordes shall bee related; And thus wee see the Custome and care of the pri­matiue Church in her time of persecutiō vnder Heathen Emperors, for confirming of those that were Christi­ned. Now lett vs see her like custome in time of Calme vnder Christian Emperors.

Saint Hierome, who li­ued In S. Hie­roms time. soone after the foresaid time of persecution, Dial. cō ­tra Lucifer. writeth thus in the person of a Luciferian: Art thou ignorant, that this is the Custome of the Churches, that hands bee after imposed vppon them that are baptized, and so [Page 24] the holy Ghost bee inuocated? Doest thou aske where it is written? In the Acts of the Apostles. And if Custome of all the world. there were no authoritie of Scrip­ture, the consent of all the world to this part would bee as good as a precept. And saint Hierome answereth in the person of a Catholicke: Surely I doe not denie, that this is the Custome of the Churches, that the Bishop make a progresse into small townes for to impose hands vppon those, that haue bene baptized by Priests and Deacons for the inuocation of the holy Ghost: But what a matter is it, that thou wilst abuse the Lawe of the Church. Lawes of the Church for herefie? Behold, how by the Confes­sion, [Page 25] both of Catholicks and Hereticks, it was in saint Hieroms time a Lawe and Cu­stome of the Church, and of all the world, that the Bishop should confirme those, who had bene baptized by Priests or Deacons, and that this is that which weeread the Apos­tles to haue dō in their Acts. S. Prosper schollar to S. Austin S. Austins time. in his 34. sent. gathered out of S. Austin, hath these wordes: Christs name is from Chrisme, that is, from anointing. For that end is euery Christian sanctified, that hee may knowe hee is parta­ker, not onely of Priestlie and Princelie dignitie, but also is made [Page 26] a wrastler against the Diuill; And the like wordes hath saint Austin. Tra. 33. in Ioan­nem. And. l. de Eccles. dog­mat. 52. & habetur de Cons. d. 4. C. Si qui, hee doth ap­point, that those that are cō ­uerted from Heresie: Bee con­firmed and strengthned by impo­sition of hands and Chrisme, bee admitted to receiue the Eu­charist.

S. Isidor, who was Schol­lar to S. Gregorie the greate, In S. Gre­gories time. l. 2. de off. c. 15. writeth thus: And there was at that same time mysticall vnction onely in Kinges and Priests, because Christ [Page 27] vvas figured, vvhence euen the name is deriued. But after that our Lord the eternall King and Priest, vvas anointed of God his heauenly Father vvith mysticall ointment, novv not onely Priests and Kinges but all the Church is All the Church. consecrated vvith the ointment of Chrisme, because it is a member of the eternall Priest and King.

Rabanus l. 1. de Instit. Cler. c. 30. Last of all the holy Ghost is giuen of the Bishop by imposition of hands vnto the bap­tized, that hee may bee strength­ned by the holy Ghost to preach vnto others the same guifte.

Author de vnctione Chris­matis in Saint Cyprian: Novv in the holy Church, is holy Chrisme made vvith other oint­ments for to sanctifie the pur­chased people, to bee partakers of the dignitie and name; The fulnes of this grace is poured vppon all Catholicks that as Christ is All Ca­tholicks. called of Chrisme, in that God hath anointed him with the oile of singular excellencie: So also, whosoeuer are partakers of him, may bee partakers both of the ointment and name. More Fa­thers might bee alleaged, but these may suffice to knowe, that it was the generall Cu­stome [Page 29] of the Church euen from the beginning, that Christians beeing baptized, should bee cōfirmed of a Bis­hop. And seeing that Custōe (as Diuines and Lawyers Custome bindeth as well as a Lawe. teach) is a lawe not written, and bindeth aswell as a writ­ten lawe doth, it is euident, that by this generall Cu­stome, Christiās in times past were bound to bee confir­med. Now lett vs see, that some of them expressely say, that there was also a lawe of this.

CHAPTER. III. That there was a Lawe or Com­mandement in the Church of God, that Christians should bee confirmed.

SAint Clement Pope and Successor to saint Peeter, Epistola, 4. writeth thus: All must make hast without delay to bee regenerated to God, and after Christians must bee confir­med. to bee signed of the Bishop, that is, to receiue the Seauenfold grace of the holy Ghost,—Because o­therwise Not a per­fect Chri­stiā with­out Con­firmation. hee cannot bee a perfect Christian, nor haue place among [Page 31] the perfect, if hee remanie so, not vppon necessitie, but through ne­gligence and his ovvne vvill, as vvee haue receaued of saint Peeter and the rest of the Apostles haue taught according to the Comman­dement of our Lord. In which wordes hee seemeth to say, that it is a commādement of Christ, that Christiās should bee confirmed: of which opi­nion are absolutely diuers greate diuines, as Scotus in 4. d. 7. q. 2. Richardus 16. art. 5. Thomas Walden l. 2. cap. 3. Sotus lect. 2. de Confir. and others; and of the same mind (for time of persecution) are Durand Gabriell, Marsilius, [Page 32] Turrecremata, and also Fil­liucius tract. 3. c. 2.

S. Fabian Pope and Mar­tyr Epistola 2. hauing said (as before is related) that Christ taught the Apostles to make Chrisme, and that it is to bee renewed euery yeare, addeth: These things vvee receiued of the Apostles and theire Successors, and vvee commaund The Apo­stles com­maunded the ma­king of Chrisme. them to bee obserued of you; and a litle after: The Apostles taught these thinges that the old Chrisme should bee burnt, and suffered it not to bee vsed aboue one yeare, and commaunding thaught that vvee should vse the nevve and not the old; And surely if the Apo­stles [Page 33] did make such cōmaun­dement touching Chrisme, which is but the matter of this Sacrament, it is most likely, that they made some Commaundement touching the Sacrament it selfe.

Saint Cornelius also Pope ad Martyr in Eusebius l. 6. Histor. thus writeth of No­uatian, who afterwardes be­came an Hereticke: In the bed vvhere hee Laie, being sprinkled vvith vvater, hee vvas baptized: but recouering of his sicknes nei­ther had hee the other things vvhich according to the Canon of A Canon of the Church to be confit­med. the Church hee should haue, nei­ther vvas hee signed of the Bishop [Page 34] vvith our lords marke, vvhich hauing not receaued, hovv I praie you had hee the holy Ghost? Whe­rein hee seemeth to auouch, that it was a Canon of the Church, that Christiās beeing baptized, should bee sing­ned, that is confirmed, of the Bishop, and that for want thereof, Nouatian had not receaued the holy Ghost.

Theodoret. l. 3. Fab. spea­king of the Nouatian Here­ticks, Holy Fa­thers cō ­maund Confir­mation. followers of the fore­said Nouatian, saith: They giue not holy Chrisme to those whome they baptize, wherefore the holy Fathers haue commaunded, that those vvho out of this Heresie are [Page 35] vnited to the Church, bee anoin­ted; Behold a plaine Com­maundemēt of the holy Fa­thers, that Christians bee an­ointed with holy Chrisme. And the same confirmeth saint Petrus Damianus, Ser. 1. de Dedicat. Eccles. in these wordes: The Decretalls and The De­crees of Fathers for Con­firmation. Constitutions of holy Fathers doe decree, that the vertue of this Sa­crament (of Confirmation) is not to bee differred after Baptisme, least that the deceitfull aduersarie find vs vnarmed; Saint Hie­rome, also in the wordes be­fore cited expressely saith that it is a lawe of the Church; And of this opinion are ma­ny [Page 36] graue diuines as Alensis, saint Bonauenture, Paluda­nus, Siluester, and others; And as Maldonate saith, q. 2. de Confirm. The Example of the Apostles and so generall Cu­stome of the Church, hath taken place of a precept; And of the same opinion are, or ought to bee all they, who either say, that Confirmation is commaunded, as Bellarmine l. 1. de Sacram. c. 22. for they must at least meane, that it is commaunded by an Eccle­siasticall precept: or say, that it is a veniall Sinne not to bee confirmed euen without cō ­tempt, as Nauar. Man. c. 22. [Page 37] num. 9. Caietan. verb. Con­firmatio, No sinne is where no pre­cept is. Victoria lib. var. re­sol. c. 10. and others, because no sinne cā bee, where there is no Commaundemēt. And much more the Canonists, who (as wee shall hereafter report out of Paludan. in 4. d. 7.) doe say, that it is a mor­tall sinne not to bee confir­med when one may.

Moreouer, seeing there is an Apostolicall precept of August. l. 2. de visit. infirm. c. 4. Nec prae­termitten­dum est il­lud Iacobt Apostoli preceptū. Infirma­tur quit &c. beeing anoiled when one is sicke, deliuered by S. Iames chap. 5. why shall wee not thinke also, that there was an Apostolicall precept of Con­firmation, at least in time of [Page 38] persecutiō? because two ends of this Sacrament doe then take place, to witt, to bee­come perfect, and compleate Christians, which end hol­deth euen in time of peace, and also to haue spirituall strength and armour to pro­fesse Christs faith, which is more proper for time of per­secution; And who beeing to goe to a daungerous Cō ­bat, and may haue sure Ar­mor, Confir­mation more ne­cessarie in persecutiō then ex­treme vn­ction at death. and will not, exposeth himselfe to daūger of beeing killed: Besides, more Chri­stians fall from theire faith in time of persecution then in time of sicknes or naturall [Page 39] death. If therefore extreme vnctiō were by the Apostles commaunded to thē that are in daunger of naturall death, why not Confirmation to those that are in daunger of violent death by persecu­tion? Vnlesse we will thinke, that the Apostles had lesse care of Christians when they are in greater daunger, then when they are in lesse. But this Ecclesiasticall precept of Confirmation, which wee haue proued out of the ex­pressie sayings of some Fa­thers, lett vs also proue out of diuers other sayings of theirs.

CHAPTER. IIII. That there was an Ecclesiasticall precept of Confirmation, proued out of diuers other sayings of the holy Fathers.

SAint Cyprian l. 2. Epi­stola 1. ad Ianuar. It is ne­cessary Confir­matiō ne­cessarie. (saith hee) that hee who is Christned, bee anointed, that hauing receiued Chrisme, that is, vnction, hee may bee both the anointed of God, and haue the grace of Christ in him.

Saint Melchiades Pope E­pistola ad Episc. Hispan; in­serted in the Canons de Cō ­secr. [Page 41] d. 5. But these two Sacra­ments (Baptisme and Confir­mation) Confirma­tion not to bee se­parate from Bap­tisme. are so vnited, that vn­lesse it bee by reason of death, they may not bee parted, and the one may not rightly bee giuen without the other—Againe—If the be­nefite of Regeneration suffice for them, that are readie to die; yet the helpe of Confirmation is neces­sarie Necessa­rie. for them that are to liue.

S. Vrban Pope and Mar­tyr Epistola, ad om. Christia­nos Christians must bee confirmed. related in the Canons loco cit. All the faithfull after baptisme must receaue the holy Ghost, by imposition of hands of the Bishop, that they may bee full Christians.

The Councell of Laodi­cea, Canon. 4. 8. The baptized Must bee cōfirmed. must after baptisme receiue most holy Chrisme, and bee made par­takers of the holy kingdome.

Saint Pacian Epistola. 3. How hath your people the holy Must bee cōfirmed. Ghost, whome an anointed Priest doth not signe? The like had saint Cornelius aboue ci­ted.

Saint Cyrill Cathechisme 3. mystag. Hauing receiued this Not pro­perly Christians without Confirma­tion. guift of holy Chrisme, you are rightly called Christians, making true the naming in the regenera­tion; For before this grace was giuen you, you were not properly worthie of that name, but going [Page 43] forward, you are come so farre, as you are made Christians.

The Councell of Orleans Cap. 3. cited in the Canons loco cit. Hee shall neuer bee a Not Chri­stians. Christian, vnlesse hee bee anoin­ted vvith Episcopall Confirma­tion.

And why should these ho­ly Councells and Fathers say that Confirmation is necessa­rie to Christians, that Christians must bee confirmed; that vvith­out death Confirmation is not rightly separate from Baptisme: that without Confirmation vvee are not full Christians, not properly Christians, and simply not Christians, vnlesse they [Page 44] thought, that Confirmation was at least necessarie by ne­cessitie of precept?

Moreouer, saint Leo, E­pistola S. Leo bewaileth want of Confir­mation. 73. al. 75. greately be­waileth, that in a place the hallowing of Chrisme had failed, which thing was to bee bewailed in England for many yeares; And the Sea Apostolicke hath bene so loath, that Christians should want Confirmation, that sometimes shee hath giuen leaue to Priests to confirme for want of Bishops, albeit many graue Diuines thinke, that such power cannot bee giuen to Priests; And like­wise, [Page 45] in times of Interdict, when shee forbiddeth to mi­nister extreme vnction, yet shee forbiddeth not Confir­mation, no more then Bap­tisme or Confession: which argueth, that shee thinketh Confirmation to bee more necessarie then extreme vn­ction.

To the former sayings of Fathers wee may add, that Hugo de sanct. Victore (rela­ted by saint Thomas 3. p. q. 72. art. 8.) affirmeth. It would Daunger to die without Confir­mation. bee most daungerous, if one should depart out of this life without Cō ­firmation; And though saint [Page 46] Thomas add, that hee should not bee damned without cō ­tempt; yet neither doth Hu­go say, that it were daunge­rous to die with contempt of Confirmation, but without Con­firmation, which insinuateth a necessitie of Confirmation it selfe; Neither perhaps doth saint Thomas there take Con­tempt so strictly, as it is distin­guished from negligence, both for that wee shall say hereaf­ter, as also because him selfe there saith: This is natures in­tention, that euery one that is cor­porally borne, doe come to perfect age; And much more it is Gods in­tention [Page 47] to bring all thinges to per­fection; Gods in­tention that wee bee con­firmed. wherevppon it is said Deutr. 32. Gods workes are per­fect; And therefore this Sacra­ment must bee giuen to all; And if it bee Gods intention, that euery one bee confirmed, and that euery one must bee confirmed, this argueth, that euen negligence of this Sa­crament is daungerous, as wee shall see more hereafter Cap. 6.

CHAPTER. V. That in England Christians are bound to bee confirmed by an expresse Commaund of di­uers Prouinciall Councells.

ARchbishop Peckham in a Prouinciall Coun­cell held at Lambeth Anno 1271. made this decree: Manie Expres Cōmaund of Confir­mation in England. rashly neglect the Sacrament of Confirmation; which damnable negligence wee resisting, doe decree, that none bee admitted to the Sa­crament of the bodie and blood of [Page 49] our Lord (except at the point of death) vnlesse hee haue bene confir­med, or iustly hindered from re­ceiuing Confirmation: In which decree I note, that not contempt of Confirmation, but euen rash negligen [...]e that is, grosse ne­gligence Euen ne­gligence of Confir­mation damnable. thereof, is counted damnable; likewise, that it cō ­maundeth to receiue confir­mation vnder a greate pu­nishment, to witt, of not re­ceauing the blessed Sacra­mēt, which is a certaine signe that it commaundeth it vnder mortall sinne. And this Priests must not communi­cate those that will not bee cōfirmed. decree, that Priests might better remember it, is putt into the Rituall or Sacramē ­tall [Page 50] of Sarum; where also the Priest is appointed to cō ­maund the Parents, that they carry theire Child to the Bis­hop if hee come with in sea­uen Miles of them.

Stephen also Archbishop of Canterburie in a Prouin­ciall Councell at Oxford Anno 1230. commaundeth, that Priests doe often admonish the People for Confirmation of their Children after Baptisme; And Linwood l. 1. de Sacram. iter. C. Ignorantia: relateth these wordes of an other Pro­uinciall Canon. Fiue Sacramēts (debent) must bee receiued of all Christians, to witt Baptisme, [Page 51] Confirmation &c. Wherevppō Linwood saith: They must bee Must of necessitie bee con­firmed. receiued of necessitie, as appeareth by that word (Debent) ar. de cel. Miss. C. exparte.

And besides these expresse Generall Custome of Englād to bee cō ­firmed. Canons, there was such a generall Custome in Englād of beeing confirmed, that as D. Saunders l. de Schism. te­stifieth, it was accounted in­famous not to haue bene cō ­firmed before one was sea­uen yeares old: And (as be­fore wee said) a generall Cu­stome bindeth as well as a lawe; So that in England there bee two strong bonds to bind Catholicks to bee [Page 52] confirmed, to witt, Prouin­ciall Canons, and generall Custome; Neither lett any thinke, that these Canons or Canons of the Church of England not abro­gated. Custome, are abrogated by this long Non-vse, or discon­tinuance in time of Schisme. For besides, that these Ca­nons were confirmed againe in a Prouinciall Councell held by Cardinall Pole in time of Queene Mary, and this Custome then renewed with such ze [...]e of English Ca­tholicks, as in some places the Church could not con­teine D. Saun­ders de Schism. the People that floc­ked to the Bishop, that hee was faine to confirme in the [Page 53] Church-yard, and to bee de­fended by armed men from the presse of the people. Be­sides I say this, it is not mere Non-vse or not practise for wāt of the case of the lawe (as was here in former times for want of a Bishop) that doth abrogate a lawe, as all Di­uines and lawyers agree, but it must bee a positiue practise against the lawe, when the case of the lawe is. But in En­gland heretofore hath bene a mere Non vse of the said Canons ad Custome, for want of a Bishop by whome men might bee confirmed, and no positiue practise or [Page 54] discontinuance of all or of the greatest part of Catho­licks, when there was meanes to bee confirmed; where­fore howsoeuer Catholicks in other Countries bee not bound to bee confirmed by any Ecclesiasticall lawe, be­cause perhaps they, by a con­trary custome haue abroga­ted the lawe, euen when the case of the lawe was, and meanes were to bee confir­med, yet in England they are bound vnder mortall sinne to obserue this lawe of Con­firmation, as well as they are bound to obserue other Ec­clesiasticall lawes, of com­municating [Page 55] at Easter, confes­sing ōcea yeare, hearing masse on holydayes, abstayning frō flesh on forbidden dayes, fas­ting on Fridayes, and the like, to witt, whē they can obserue them without theire notable preiudice or daunger; And in the same manner, Priests are bound not to giue the blessed Sacr^ent. to such as are notably negligent in this point, vn­lesse it bee at the hower of theire death, because the fore­said Canon as well bindeth Canons of Confirma­tion mo [...]e bind [...]ow then in Catholicke times. Priests to this, as it bindeth laicks to the other; yea the foresaid Canons haue more reason to bind now then in [Page 56] Catholicke times, by reason that wee not onely liue in persecution, but also because wee liue amongst Protes­tants who contemne this Sa­crament, with whome by our deed, that is, by our grosse negligence thereof, wee may seeme to consent: And (euen as they graunt, who say there is no sinne not to bee confir­med) a man may sinne herein mortally by reason of scan­dall if so hee behaueth him­selfe, as hee giueth suspition of contempt; And thus much for the necessitie of Confir­mation out of the generall Custome of Gods Church, [Page 57] out of the Churches lawe thereof, out of the holy Fa­thers, and out of the Prouin­ciall Constitutions of the Ca­tholicke Church of England. Now lett vs heare the opi­nions of Diuines and Cano­nists.

CHAPTER VI. The necess [...]tie of Confirmation proued by the authoritie of Diuines & Ca­nonists.

FIrst, all agree, that it is a Mortall Sinne not to bee confirmed of con­tempt. mortall Sinne, not to bee [Page 58] confirmed vppon contempt of the Sacrament, and the holy Councell of Trent thus speaketh of the contempt of extreme vnction. Sessio. 14. cap. 3. Neither can the contempt of so greate a Sacrament bee with­out greate sinne and iniury to the holy Ghost; And doubtlesse the same is of the contempt of Confirmation: And though contempt strictly taken bee more then negligence, for as Sotus in 4. d. 7. q. vn. art. 8. VVhat Contempt is proper­ly. saith; Contempt, as the word soundeth, is to make no account of athing, and to reiect it as if it were nothing, yet in this mat­ter they seeme to confound it [Page 59] with grosse negligence; First, because such a formall con­tempt of a Sacrament, can scarce fall into the mind of a Catholicke, who beleeueth it to bee an Instrument of grace; For how can a man, that contemneth not grace, contemne an Instrument of grace? Secondly, because not onely our foresaid Prouin­ciall Canon doth expressely say that grosse negligence of Con­firmation is Grosse negligence damnable. damnable, but also some others doe expresse them selues, that in this mat­ter by contempt, they meane grosse negligence. For thus wri­teth Linwood vppō the fore­said [Page 60] Canon l. 1. tit. de sanct. vnct. C. Confirmationis; Where one may bee confirmed, and will not, such negligence fal­leth into Contempt. For to neglect, and to contemne in a manner are equall; For albeit in theire natures they bee different, as is gathered 20. d. Si decreta. Yet sometimes the Canons vse these wordes in­differently as noteth Card. and Archid. de Electione C. Cup [...]entes verb. Contempserit in 6. And here note, where negligence riseth of ones fault, as that beeing mo­nished and induced by his Curate to goe to Confirmation, hee will not but neglecteth to bee confirmed, while hee hath meanes of a Bis­hop [Page 61] who can and would confirme VVhat ne­gligence of Confir­mation worse then Con­tempt. him, then such negligence is com­pared, not onely to contempt, but also to deceit. Ar. C. vnic. in fin. de concess. praebend. in Clem. Et fa­ciunt [...]ot per Io. And Gloss. fin. de Appellat. C. Ab eo. l. 6. Marke Here, what negligence of Confirmation, Linwood ac­counteth not onely contēpt, but also worse. Angelus also verb. Confirmatio saith out of Paludan: That hee s [...]meth to VVhen is contempt, of Confir­mation. contemne, when hauing sufficient opportunitie, without any reaso­nable cause doth not receiue this Sacrament; And the same hath Tolet. l. 2. Instruct. c. 24. and addeth l. 7. c. 3. That it [Page 62] were contempt (of Extreme VVhen of Extreme Vnction. Vnction) when the time beeing of Extreme Vnction, and occasion offered of receiuing it, not to re­ceiue it, as wee (saith hee) said of Confirmation; And the Gloss. de Elect. C. Cupientes in 6. Make Heere no difference bee­tweene cōtemne and reglect, though otherwhere there seeme to bee, 20. D. Si, decreta: Thus they ex­pound, what they meane by Contempt, when they say, that Crosse ne­gligence accounted contempt. Contempt of Confirmation is damnable, to witt, grosse negligence thereof.

Secondly all agree, that so Mortall Sinne in scandall of Confir­mation. to neglect to bee confirmed, as thereby scandall is giuen, [Page 63] and suspition of contempt of Confirmation, is mortall and damnable; See Suarez. to. 4. d. 38 sect. 1.

Thirdly diuers Diuines ex­pressely affirme, that grosse or notable negligence of not beeing confirmed (especially in time of persecution) is a mortall sinne; For thus hath Manipulus Curatorum tract. 3. C. 5. If there bee opportunitie to Grosse ne­gligence of Confir­mation mortall Sinne. receiue this Sacrament (of Con­firmation) euery one must re­ceiue it, and if hee omitt it with­out iustcause, hee sinneth mortal­ly vnlesse hee receiue it. Sotus also in 4. d. 7. q. vn. art. 8. wri­teth thus: There followeth an­other [Page 64] doubt not to bee contemned, whether there bee any precept of Most Di­uin [...]s say Confirmation is commaun­ded. Confirmation: to which most of the Doctors answer affirmatiue­ly as Richardus, Durandus, Pa­ludanus, Siluester; And againe. Richardus, Marsilius, Paluda­nus say, that as often as there is commoditie of a Minister to con­firme, if a man may commodious [...]y receiue this Sacrament, then not Grosse ne­gligence is mortall Sinne. onely the contempt, but euen the grosse negligence it selfe, which is cause that the Sacrament is not receiued, is mortall Sinne, And Victorellus in l. 2. Toleti c. 24. cit. saith: that, Petrus So­tus lect. 2. Durandus and Ri­chardus d. 7. thinke, that not [Page 65] onely contempt, but also notable negligence to bee a mortall sinne, for the Commaundement of the Church: Fillucius tract. 3. c. 2. If in any place there bee necessitie Especially in time of persecu­tion. of professing the Faith, wee must say, that there euen now this pre­cept (of Confirmation) doth continue and bind, because hee should rashly expose himselfe to daunger of falling; Angelus verb. Sacramentum; Sacra­ments of necessitie are Baptisme, Confirmation, Eucharist, Penāce, and Extreme Vnction; Of the same opinion ought all Di­uines to bee, who say, that it is a sinne to neglect to re­ceaue this Sacrament, which [Page 66] most Diuines doe say. And besides those aboue named, Sotus loco cit. saith: Where one may bee cōmodiously cōfirmed, Sinne not to bee cō ­firmed- it were Sinne not to receiue this Benefite of God; And againe: It is sinfull negligence to deferre this Sacrament beyond that age (of 12. or. 14. yeares.) For the right order is not to receiue the Eucha­rist before Confirmation, as was the Custome in the primatiue Church; And Bellarmin l. 1. de Sacram. c. 22. Who negle­cteth to receiue this Sacrament, sinneth. For if there bee a Sinne not to receiue this Sacramēt, there is a precept thereof, and if there bee a precept, the [Page 67] breach thereof is a mortall The breach of a precept in a mat­ter of mo­ment is a mortall Sinne. sinne, because (as well saith Suarez loco cit.) it is in a mat­ter of moment; And howsoe­uer one may probably denie, that there is any generall pre­cept of Confirmation in the vniuersall Church which bin­deth euery one, or that such a precept bindeth vnder mor­tall Sinne, partly because it is abrogated by contrary Cu­stome, partly also because it Greatnes of punish­ment ar­gueth a mortall Sinne. was not imposed vnder any greate punishment, no Di­uine can reasonably denie, that there is a speciall precept thereof in England, and that it bindeth vnder mortall [Page 68] Sinne, by that which hath bene said aboue; And agrea­bly to that which hath bene said of the negligence of peo­ple to receiue this Sacramēt, Angelus and Siluester verb. Confirm. and others say: that notable negligence of Bishops in Mortall Sinne in Bishops not to confirme. not confirming, is a mortall Sinne in them, which also Tolet. in­sinuateth li. 5. cit. c. 4. And thus much for Diuines.

As for the opinion of the Canonists say it is a mortall Sinne not to be con­firmed. Canonists in this matter, thus writeth Armilla verb. Sacra. The Sacrament of Baptisme, Con­firmation, Cōmunion, Penance, and Extreme Vnction according to the Canonists (as writeth Palu­danus [Page 69] 4. sent. d. 7.) are necessarie, that is, vnder precept, so that who can receiue them, and will not, doth Sinne mortally. Thus wee see, by the testimonie of Armilla and Paludanus, what is the generall opinion of Cano­nists, and by the Confession also of Sotus, what is the ge­nerall opinion of Diuines, In dubijs tutior pars est eligen­da. whose opinion it is securest to followe, especially seeing, there is so litle labour to re­ceiue this Sacrament, and so greate good gotten by it, as shall hereafter appeare.

Moreouer, sith (as is be­fore said) all agree, that not to receiue this Sacrament [Page 70] vppon contempt, is a mortall Sinne, how can hee, who considereth the giuer, the excellencie of the gifte, the greate profit himselfe may reape thereby, and also the greate need hee hath thereof, especially in time of persecu­tion, bee not thought to con­temne VVhence wee may gather a contempt. the gifte, and also such a giuer, if hee receiue it not, when hee may conue­niently? For if all would cō ­demne him, who refuseth a precious gift, which a Prince hath at his greate cost proui­ded for him, and which is both honorable, profitable, and needfull to him, and no [Page 71] way incommodious; what shall wee thinke of him, who refuseth the Sacrament of Confirmation, which Christ hath prouided for him at the price of his pretious blood, which is most honorable to him before God and man, most profitable to his Soule, and no way painfull, or trou­blesome for him to receiue? And the like I say of the Eu­charist and extreme Vnction.

If any obiect, that if not to care to receiue a Sacramēt, were to contemne it, thē not Differēce beetweene Confirma­tion and Orders and Ma­trimonie. to care to receiue the Sacr^ent. of Orders or of Matrimonie, were to contemne them: I [Page 72] aunsweare, that Orders and Matrimonie were not insti­tuted 1 absolutely for all, but for such as would; but Con­firmatiō, Eucharist, and Ex­treme Vnction, were institu­ted absolutely for all Chri­stians, and without any refe­rence to theire wills, and Christ inuiteth all to these Sacraments, but to the other two, hee inuiteth onely those that will come; And it is a farre different thing, not to accept an absolute offer of a precious gifte, or an abso­lute inuitation to a banquet then to refuse a conditionall offer, or inuitation, onely if [Page 73] one will; Secondly, euery one 2 is not fitt for Orders, or mar­riages, no nor capable of them, as women are not ca­pable of Orders, nor Eu­nuches of Marriage, but eue­ry one is both fitt ād capable to bee confirmed that is Christned. Thirdly, Orders 3 and Matrimonie are not ne­cessary necessitate medij ad bene esse or ad perfectionē Christiani, as Confirmation is: Fourth­ly, 4 Orders and Matrimonie bring with them some tem­porall difficulties or incom­modities, as Orders celibate or single life, and Matrimo­nie the incumbrances of that [Page 74] State; For which causes a mā may iustly bee presumed not to take them without any contempt, but the like is not of Confirmation, Eucharist, or Extreme Vnction; And therefore not to receiue these (especially Confirma­tion, beeing the complemēt of our Baptisme which wee haue already receiued) in all our life, when conueniently wee may, may iustly bee ter­med a contempt. And per­haps for this cause, because Confirmation is the com­plemēt of our Baptisme, and maketh vs compleate and perfect Christians, our Sa­uiour [Page 75] called it Baptisme with VVhy Cō ­firmation is called Baptisme. the holy Ghost, saying. Act. 1. You shall bee baptized with the ho­ly Ghost after few dayes.

And this necessitie of Cō ­firmation, which wee haue prooued by the Custome of Christs Church, euen from her beginning, by the testi­monie of holy Fathers, by the expresse Commaunde­ment and Custome of our English Church, and by the doctrine of Canonists, and Reasons of the ne­cessitie of Confir­mation. most of the Diuines, wee may cōfirme by reason; For seeing (as saint Thomas saith) it is Gods intention, that wee should become compleate [Page 76] and perfect Christians, and that wee cannot bee such but by Confirmation, seeing, by it is giuen vs strength and armour to resist the enemies of our faith in time of perse­cution, and that it is temeri­tie to enter into a daūgerous Combat without Armour, when wee may easily haue it: seeing, that Christ commaū ­ded his Apostles not to de­part out of Hierusalē till they had receiued the grace of this Sacrament; seeing also, that so greate commodities come to vs by this Sacramēt, as wee shall she we hereafter; and finally, seeing that all [Page 77] would greately condemne him, who at the time of death would not receiue ex­treme Vnction, when cōue­niently hee may; how can wee not greatly condemne him who (at least in time of persecutiō) may receiue this Sacrament of Confirmation conueniently, and yet will not, seeing hee doth thereby frustrate the intention of God, depriue himselfe of the complement or perfection of a Christian, expose himselfe vnarmed to the darts of the Enemie, aduenture more then Christ himselfe would haue his Apostles to aduen­ture, [Page 78] hinder himselfe from that State in which the Apo­stles were putt on Whitson­day, and from greate in­crease of grace in this world, and of glory in the next, and more neglect the Sacrament of Confirmation, then hee would doe the Sacrament of Extreme Vnction? And thus hauing seene the necessitie of Confirmation; Now lett vs see the ef­fects or profits thereof.

CHAPTER. VII. Of the effects of Confirmation common to all that receiue it.

AS touching all other Sacraments, so also cō ­cerning Confirmation, there are some that receiue it wor­thily, and some vnworthily, and in both sorts it worketh someeffects, and of these wee vvill speake in this Chapter, and in the next of those vvhich it vvorketh in those that receiue it vvorthily.

The first effect which it Spirituall affinitie in Confirma­tion. worketh in all that receiue it, is spirituall affinitie; this it doth by the institution of the Church, which ordaineth that there shall bee a spiri­tuall affinitie, betweene the Bishop that confirmeth, and the person confirmed and his Parents, and also betweene the Godfather or Godmo­ther, and the partie confir­med and his Parents; which affinitie is of the selfe same nature, of which that is, which is contracted in Bap­tisme, and in like sort hinde­reth Mariage betweene thē in whome it is, as that doth.

The second, is a spirituall Charac­ters of a perfect Christian and Soul­dier. and inuisible Character, which it imprinteth in the Soule of him that receiueth it, and therewith marketh him in the sight of God and his Angells, for a Souldier of Christ, who ex officio, and by speciall profession, is to con­fesse his faith euē before per­secutors. For as in Baptisme there is imprinted in the Soule, a spirituall Character, where with wee are marked for Children or Subiects of God, and in Orders an other, where with they that receiue it, are marked for Christs Officers in his Church: So [Page 82] in Confirmatiō there is prin­ted the like, whereby wee are marked for Christs Soul­diers, who by speciall office and profession vndertake to professe Christs faith euen The con­firmed pro [...]sse theire Faith ex officio. before persecutors. For as all Subiects are bound to fight for theire Prince, but his Souldiers more especially by theire Profession and office: So are all Christians bound to professe Christs faith, but those that are confirmed, are bound thereto, by theire spe­ciall office of spirituall Soul­diers; And if they continue true Souldiers to theire greate Captaine, this marke [Page 83] will remaine in theire Soules for all eternitie more glo­rious then any Starre in the The glo­rie of the Character of Confir­mation. firmament, as a perpetuall signe and testimonie that heere in this world they vn­dertoke to bee Souldiers of Christ, and to professe his name in what perill soeuer: and contrariwise to theire eternall confusion, if they proue Traytors to Christ and his Campe.

The third effect which Confirmation worketh in all that receiue it, is that in the face of the Church and be­fore men, it maketh vs abso­lute and cōpleate Christians, [Page 84] and worthy of that name in all respects; For whereas be­fore by Baptisme wee were but in the State of Children or Childish Christians, by Confirmation wee are putt in State of men or manly Christians. And therefore, as a man better deserueth the name of a man, then a Child doth: So a confirmed Chri­stian better deserueth the name of a Christiā, then one who is not confirmed; More­ouer, Christe name of Chrisme and conse­quently Christian. though those who are baptized, deserue the name of Christians, so farrefourth as Christian simply signifieth a disciple and mēber of Christ [Page 85] yet as the name of Christ is deriued from Chrisme, and cō ­sequently the name of Chri­stian according to the perfect and entire deriuation thereof from the name of Christ, doth also signifie a Chrismed or anointed disciple of Christ: so the name of Christian accor­ding to its complete and per­fect signification, doth agree onely to those that are con­firmed; And for this cause saint Cyrill and the Councell of Orleans before cited, said, Supra. C. 4. that men till they were con­firmed were not Christians or not properly worthie of that name: And Author de vnct. Chris­matis: [Page 86] As Christ is so called of Chrisme: So all that are confir­med, are thereby made partakers both of an ointment and name. The like haue saint Cyprian, saint Prosper, and saint Au­stin before cited; Further­more, by Baptisme wee are but admitted into the Citie of God, but by Confirma­tion wee are also admitted into his Campe, and thought worthie to fight for his cause.

And for these effects of Confirmation saint Thomas 3. p. q. 65. art. 4. saith: Confir­mation in a sort doth perfect Bap­tisme; q. 72. art. 1. In Confirma­tion [Page 87] a man cometh as it were to perfect age of spirituall life Art. 5. Confirmation is a spirituall growth setting a man forward to a perfect spirituall age: Art. 6. The ex­ [...]lencie o [...] one [...]ō ­firmed o­uer him­selfe not cōfirmed. This Sacrament is giuen for a cer­taine excellencie, not of one man ouer an other, but of one man a­boue himselfe as the same beeing a perfect mā in respect of himselfe beeing a Child. Art. 10. Therefore As a man ouer a Child. hee who cometh to this Sacrament is held, as beeing yet spiritually weake or a Child: And Art. 5. Hee that is confirmed receiueth power publikely to professe Christs Faith by mouth as it were by of­fice. By which wordes of saint Thomas wee see, both the [Page 88] effects and end of this Sa­crament, which is to make strong mē in Christ, of weake Children, to perfect that which Baptisme had begun, and to make Souldiers of Christ by office and profes­sion: But now lett vs see the effects, which Confirmation worketh in those that wor­thily receiue it.

CHAPTER. VIII. Of the effects which Confirmation worketh in those that wor­thily receiue it.

BVt as for those who wor­thily receiue the Sacra­ment [Page 89] of Confirmation, be­sides the effects spoakē of in the former Chapter, it woor­keth The con­firmed putt in the State of the Apo­stles on VVhite­sonday. many other and more notable effects; For first it putteth them in the same Estate, in which the blessed Apostles were putt by the descent of the holy Ghost on Whitsonday, though not in that miraculous manner, nor in that high degree; For (as is before said) the Apostles then receiued the grace of this Sacrament Without the Sacrament it selfe. Christ by his power of Excellency (whereby hee is not tyed [Page 90] to Sacraments) gaue them the grace of this Sacrament without the Sacrament, and the primities or first fruites of the holy Ghost; This testi­fie saint Cyprian and saint Hierome in the words rela­ted supra. c. 2. and also saint Melchiades Epistola cit. in these words: What imposition of hands in the confirming of new Cbristians giueth to euery one, that then the discent of the holy Ghost vppon the faithfull people, gaue to all: The same professeth the holy Church in the prayer, which shee maketh ouer thē that are confirmed, saying: God who gauest the holy Ghost [Page 91] vnto the Apostles, and wouldst haue him giuen to the rest of the Faithfull by thē and theire Succes­sors; And the same teacheth saint Thomas 3. p. q. 72. art. 7. Christ (saith hee) by his power of excel [...]encie gaue his Apostles the effect of this Sacrament, without the Sacrament, because they re­ceiued the primities of the holy Ghost; And the same say other Diuines.

Secondly, it giueth habi­tuall Confirma­tion gi­ueth abun­dance of grace. or iustifying grace, and in that abundance and plētie, as it is said of the holy Fa­thers and Diuines to giue the Fulnes of the holy Ghost, and not grace onely, but also the. [Page 92] Seauen gifts of the holy Ghost: For thus speake the Canons And the seauen gifts of the holy Ghost. de Const. D. 5. C. Nouissime: The baptized, is signed in the fore­head, that the seauenfold grace of the holy Ghost with all fullnes of Sanctitie, knowledge and vertue, may bee declared to come vppon man. Saint Clement Epistola cit. All must bee consigned of the Bishop, that is, receiue the seauen­fold grace of the holy Ghost. Saint Ambrose l. 3. de Sacram. c. 2. These are the seauen vertues when thou art confirmed. Saint Tho­mas. 3. p. q. 72. ar. 1 Confir­mation is a Sacrament of the ful­nes of grace: Againe, this Sa­crament is giuen to obtaine the [Page 93] fulnes of the holy Ghost, whose working is manifold according to that Sap. 7. And art. 11. In this Sacrament the seauenfold grace of the holy Ghost, with all fulnes of Sanctitie, and knowledge and vertue cometh to man; And So­tus in 4. d. 7. qu. vnica art. 7. It is a point of Faith, that this Giueth more grace then any Sacra­ment ex­cept the Eucharist. Sacrament is instituted to giue the fullnes of the holy Ghost, where­vppon it followeth, with greate apparence, that in this Sacrament is giuen a greater and more plen­tifull degree of grace, then in Bap­tisme or in any other Sacrament, except the Eucharist & perhaps Priesthood; This shevv the Ca­nons vvhich saie, that by this Sa­crament [Page 94] wee bee made full Chri­stians, increase of grace is affor­ded, and the seauenfold grace of the holy Ghost, with all fulnes is giuen; And this appeareth in the holy Apostles, who Example of the Apostles. though they had receiued the Sacraments of Baptisme, of the Eucharist, and of Or­ders, yet were fearefull, till they had receiued the grace of this holy Sacrament, and thereby were endued with strength from aboue; And as for the Sacrament of Bap­tisme, the grace thereof see­meth to bee so farre excee­ded, by the grace of Confir­mation, as the strength of a [Page 95] Child is exceeded by the strength of a man; For thus saith saint Thomas. q. 72. cit. This Sacrament is giuen to a cer­taine excellencie of a man aboue himselfe, as the same beeing a per­fect man excelleth himselfe beeing a Child. And ib. art. 11. For the greater effect this vnction is re-reserued to the Bishop. The like hath Sotus loco cit. art. 1.

Thirdly, it not onely gi­ueth Confir­mation giueth a Sacramen­tall grace. habituall or iustifying grace, and the seauenfold gifts of the holy Ghost, but also it giueth a speciall Sacra­mentall grace. For as it is a speciall Sacrament, so also it giueth a Sacramenrall grace, [Page 96] which is a speciall assistance, which God bindeth him­selfe to afford to those, who receiue any Sacrament, for to effect that for which hee instituted that Sacrament. And because the end for which God instituted this Sacrament of Confirmation, is (as is before said) to be­come full and perfect Chri­stians, and couragiously to professe his faith, hee doth bind himselfe peculiarly to assist to this end, those that receiue this Sacrament; This VVhat i [...] the Sacra­mentall grace of Confirma­tion. teacheth Suarez to. 4. d. 34. art. 2. It giueth (saith hee) Sa­cramentall grace, that is a speciall [Page 97] protection of the holy Ghost con­stantly to hold and professe a liue­ly Faith; And seeing a liuely faith includeth, both faith and Charitie or grace, this Sacrament giueth a speciall protection of the holy Ghost constātly to hold both Faith and Grace; by which alone appeareth, what greate good is gotten by hauing this Sa­crament, and what greate losse by wanting it; The like hath saint Thomas q. 72. ar. 5. In Confirmation (saith hee) a man receiueth power to doe those things, that belong to a spirituall fight against the Enemies of the Faith. And Pope Eugenius in [Page 98] Decreto Fidei. By Confirma­tion wee receiue increase of Grace, and are strengthened in Faith. S. Petrus Damianus serm. 1. de dedicat. In baptisme the spirit is giuen for pardon, here for fight, there wee are cleansed from Sinne, here wee are armed with vertues saint Melchiades Epist. cit. Before the descēt of the holy Ghost, the Apostles vvere terrified euen to deniall, but after his visitation they vvere armed vvith contempt of life euen vnto Martyrdome: The same saith saint Grego­rie of saint Peeter.

Lastly, Confirmation re­mitteth Sinne in those who Confir­mation remitteth Sinne. haue not culpable ignorance [Page 99] thereof; For thus writeth saint Thomas q. 72. cit. ar. 6. If any man beeing in Sinne, where­of hee hath no remembrance, or else came not vvith perfect Contri­tion: So that hee came not fained­ly, hee shall obtaine remission of Sinnes by the grace giuen in this Sacrament; And the same So­tus in 4. d. 7. q. vn. art. 7. and others say, who teach, that, Attrition thought to bee Cōtrition is sufficient to come to this Sacra­ment; And for these so many and so greate effects of Con­firmation saint Denis c. 2. Ec­cles. Hierar. saith: Confir­mation maketh men most Di­uine Confirma­tion ma­keth men Diuine. and c. 4. calleth Chrisme, [Page 100] a Deifying Ointment; And the Councell of Laodicea cap. 48. The ointment of Supercelestiall Chrisme, and most holy Chrisme. Chrisme a Deifying ointment. And thus haue wee seene the effects of Confirmation. Lett vs goe to the Prerogatiues thereof.

CHAPTER IX. Of the Prerogatiues of the Sacrament of Con­firmation.

THe first Prerogatiue of The name of the ho­ly Ghost attributed to Confir­mation. the Sacrament of Con­firmation, whereof wee will [Page 101] speake, is taken from the name, wherewith ether it selfe, or the effect thereof ge­nerally and vsually signified in the holy Scripture, which is the very name of the holy Ghost, the third person in the holy Trinitie; For Christ our Sauiour speaking Act. 1. (as is before related) of the grace of this Sacrament: which hee would powre downe vppon the Apostles in the day of Pētecost, saith. Ihon indeed bap­tized with water, but you shall bee baptized with the holy Ghost after these few dayes: And S. Luke Act. 2. relating the perfor­māce of this his promise saith [Page 102] There appeared to them parted tongues as it were of fire, and they vvere all replenished vvith the holy Ghost; And C. 8. speaking of the Confirmation of the Samaritans by saint Peeter and saint Iohn, hee saith: Who vvhen they vvere come prayed for them, that they might receiue the holy Ghost, for hee vvas not yet come vppon any of them, but they vvere onely bapti­zed in the name of our Lord IE­SVS: Then they imposed theire hands vppon them, and they re­ceiued the holy Ghost. And vvhen Simon (Magus) had seene, that by the imposition of the hand of the Apostles the holy Ghost vvas [Page 103] giuen hee off [...]red them monie, saying: Giue [...]e▪ also this power that on whomsoeuer I impose my hands hee may receiue the holy Ghost. Note. 1. How often in so fewe [...]ordes the Sacramēt of Cō [...]rmation or the effect thereof, is called the Holy Ghost. 2. How, euen they, who had beene baptized, are yet said not to ha [...]e receiued the holy Ghost, till they were confir­med; And in like manner hee saith Actor. 19. Hearing these thinges, they w [...]re baptized in the name of the Lord IESVS, and whē Paul had imposed hands vppon them, the holy Ghost came vppon them.

Now if it were a singular h [...]nour to Abraham, and S. Peeter, that God would giue them speciall names beca [...]se that did both declare Gods speciall fauour to them, and the names did declare theire Excel [...]encie, because God gi­uet not emptie names. God doth not impose vaine or emptie names, which sig­nifie nothing, as Abr [...]hams name doth signifie that hee was, Pater multarum gentium and Peeters name that hee was The Ro [...]ke of the Church, what a Prerogatiue or ho­nour thinke wee is it, to this greate Sacrament, that God would not onely giue it a [Page 105] peculiar name, but also would appropriate his owne name vnto it, at least in it's effect; For this must needes argue both his speciall fauour to­wards this Sacramēt, and also a peculiar vertue in the Sa­crament, and Gods speciall assistance in working of it.

The second Prerogatine is Confirm [...] ­tion call [...]d the Sacra­ment of Chrisme. taken from that name, which the holy Fathers, Greeke and Latin, haue giuen to this Sa­crament, calling it the Sacra­ment of Chrisme; For seeing (as the same Fathers teach) Christs owne name is deriued from Chrisme, it must needes argue what greate account [Page 106] they made of this Sacramēt, in giuing to it that name of which Christs owne name is deriued; So that the Sacra­ment of Confirmation hath at least in it's effect, the name of the holy Ghost appropria­ted vnto it by the holy Scri­pture, and also the fountaine and origen of Christs name appropriated to it by the holy Fathers, which are as greate Prerogatiues for names as can bee.

The third Prerogatiue is taken from the promise of The grace of Confir­matiō the greate promise of God. the effect of this Sacrament, which seemeth by Christs wordes Act. 1. to bee that greate [Page 107] wordes Act. 1. to bee that greate and speciall promise of his Father, whereof hee had so often spoakē to his A­postles: For thus writeth saint Luke: Hee commaunded them that they should not depart from Hierusalem, but should expect the promise of the Father, which you heard saith hee by my mouth; For Ihon indeed baptized with water, but you shall bee baptized with the holy Ghost after these fewe dayes; Loe how hee calleth the grace of this Sacrament, that greate promise of his Father, which so often hee told them of, And the like may bee ga­thered out of saint Peeters [Page 108] wordes: Act. 2. And sure it is that that which God the Fa­ther so specially promised, and which Christ so often spoake of, is some speciall and singular matter.

The fourth Prerogatiue is Confirma­tion spe­cially gra­ced with miracles▪ the greate and continuall miracle, wherewith Allmigh­tie God in the beginning of his Church vouchsafed espe­cially to grace and authorize this Sacrament; For when the grace of this Sacrament was bestowed vppon the Apos­tles act. 2. Suddainely there vvas made a sound from heauen, as of avehement wind comming, and it filled the whole howse where they were sitting. And there appeared [Page 109] to them parted tongues as it were of fire, and it sate vppon euery one of them, and they vvere all re­plenished vvith the holy Ghost, and they began to speake vvith diuers tongues, as the holy Ghost gaue them to speake; And Act. 19. When saint Paul had imposed hands vppon some, the holy Ghost came vppon them, and they spake vvith tongues, and prophecied. Loe with what greate mira­cles Allmightie God did in the beginning of the Church grace and commend to vs this greate Sacramēt, as that at the giuing thereof hee would giue the gifte of tongues and of prophecie: [Page 110] the like gracing of other Sa­craments wee find not in ho­ly Scripture; which perhaps vvas the cause, vvhy that wretch Simō Magus specially desired to buy the power to giue this Sacrament; Neither did God onely in the begin­ning of his Church thus grace this Sacrament with miracles, but also afterwar­des; For saint Optatus l. 2. telleth that when the Dona­tists cast out of a windowe, a viall of holy Chrisme, there wanted not the hand of an Angell to receiue it, and by the power of God it rested vnbroken among the Stones: Saint Bernard in vita [Page 111] Malachiae, reporteth, how saint Malchus cured a Luna­ticke person by Confirma­tion, and hee greately com­mendeth saint Malachie, for renewing the most whole­some vse of Confirmation, which had bene for some time intermitted in Ireland. Saint Rembert also curied a blind man by Confirmation, And the like did saint Faro, as may bee seene in theire liues in Surius; And as the Eccle­siasticall Histories record, The Di­uells mouth stopt where the confirmed are ver. the Diuell could giue no answer in presence of confir­med Christians: See Lactant. de ver. Sap. cap. 27. Turon. [Page 112] de Glor. Mar. l. 1. c. 41. Na­zian. Orat. 1. in Iul. Prudent. in Apotheasi.

The fifte Prerogatiue is, God ap­pointeth his cheefe Officers for proper Ministers of Confir­mation. that the Holy Ghost, as hee appropriated his owne name to this Sacrament; so hee chose the Apostles and Bis­hops theire Successors whōe hee appointed for Gouer­nors of his Church, for the proper Ministers of this Sa­crament. For whereas other Sacraments besides Orders, can bee administred by infe­rior Priests, this can bee ad­ministred onely by a Bishop, where vppon in our English VVhy Cō ­firmation called Bi­shoping. language it is called Bishoping [Page 113] of the proper and peculiar Minister thereof; For thus defineth the Councell of Flo­rence; Whereas a simple Priest may giue the other vnctions, this none but a Bishop must giue, be­cause it is read of the Apostles a­lone (whose place Bishops haue) that they gaue the holy Ghost by imposition of hands. The same is to bee seene. De Consec. d. 5. Com. de his, Cap. Man. and d. 4. Conc. Presbiteri. Herevppon the holy Church saith in her prayer after Con­firmation: God who gauest the holy Ghost vnto the Apostles, and wouldst haue him giuen to the rest of the Faithfull by them and theire [Page 114] Successors &c. In which wordes the holy Church both saith, that God would haue all Christians to bee confir­med, and also that hee would haue them cōfirmed by the Apostles and Bishops theire Successors, and doth insi­nuate as well, that God com­maundeth Christians to bee cōfirmed, as that they should bee confirmed by Bishops. And why God would haue Bishops to bee the proper and peculiar Ministers of this VVhy Bishops properly Officers of Con­firmation. Sacrament: Saint Thomas 3. p. q. 72. giueth two reasons. The one is because men in this Sacramēt are made Soul­diers [Page 115] of Christs Camp, and to make Souldiers, belongeth onely to the Captaines of the Armie, as Bishops are: and not to inferior Officiers, as Priests bee. An other is, be­cause this Sacrament is to make mē perfect, and there­fore belongeth to Bishops, who are in State of perfectors and of dispensers of Gods mysteries; And herevppon saint Melchiades Epistola cit. inferreth, that because Con­firmatiō can bee giuen one­ly by high Priests, that is Bishops, and Baptisme can bee giuen by inferior Priests, therefore, Confirmation is more [Page 116] to bee reuerenced and esteemed Cōfirma­tion pre­ferred be­fore Bap­tisme. then Baptisme; And saint Tho­mas q. cit. addeth: Because this Sacrament is of more efficacie to perfect in good, then Baptisme, therefore it is committed to a more worthie Minister.

The sixt Prerogatiue of The no­blenes of the matter of Confir­mation. Confirmation is taken from the noblenes of the matter thereof: For whereas the matter of Baptisme is simple water, and of Extreme Vn­ction, simple oile, the neces­sarie matter of this Sacramēt, is Chrisme, that is a mixt or Compound ointment of oile and Baulme, which is a most precious liquor and rare to [Page 117] bee found; And (as Pliny saith l. 12. c. 25.) to bee pre­ferred before all odours; And besides this, Chrisme must bee hallowed by a Bishop; For thus declareth the Coun­cell of Florence: The matter of Chrisme is made of oile, which signifieth the cleanenes of the Con­sciēce, and of Baulme, which signi­fieth the odour of good fame, hal­lowed by a Bishop. And as Sua­rez saith, tom. 4. d. 33. art. 2. It is of necessitie of the Sacrament, that Chrisme bee hallowed of a Bishop, and it is the opinion of all Diuines few excepted; And in like manner Sotus in 4. d. 7. q. v. art. 2. saith: It is the gene­rall [Page 118] opinion allmost of all, that the mixture of Baulme is of the Substance of the Sacrament; And it must needes argue a greate dignitie of this Sacrament, that the holy Ghost would require for the necessarie matter of it, so rare and pre­cious a liquor, and also the hallowing thereof by his cheefe Officiers, and Gouer­nours of his Church.

The seauenth Prerogatiue The no­blenes of the part whereon Confirma­tion is mi­nistred. is, that whereas other Sacra­ments are ministred in other parts of our bodie, Confir­mation can bee ministred onely in the cheefest and highest part thereof, that is, [Page 119] in the forehead: This well no­ted saint Austin in psalm. 14. in these wordes: Manie Sacra­ments wee receiue in other and o­ther manner, for some wee receiue with our mouth, other through all our bodie, but because wee blush with our forehead, hee that said who shall bee ashamed of mee &c. Hath sett as it were the very ignominie, and which Pagans de­ride, in the Seate of our bashfulnes; Dost thou heere a man insult vp­pon one that is shameles, and say, hee hath no forehead? What is it, Hee hath no Forehead? Hee is shamelesse? Lett mee not haue a bare forehead, Let the Crosse of Christ couer it. So that wee see [Page 120] that this Sacrament of Con­firmation challengeth vnto it selfe by Gods appointmēt, the cheefest name, to witt the name of the holy Ghost, the cheefest Minister in Gods Church, to witt a Bishop; the cheefest matter, to witt holy Chrisme; and the cheefest place of our bodie, to witt the Forehead; which are greate Prerogatiues, and clearely shewe the greatenes of this Sacrament. Now lett vs see the Ceremonies, which are to bee vsed in the mini­stration of this Sacrament.

CHAPTER. X. What Ceremonies are required in the administration of the Sacrament of Con­firmation.

THe first Ceremonie tou­ching The attire of the Bis­hop when hee cōfir­meth. the Bishop is, that hee bee attired with a Cope, Miter, Stole and Crosier, as is described in the Pontifi­call, and appointed by the S. Congregation de Episcopis, And an other Condition is, that the Bishop cōfirme none but in place of his owne Iu­risdiction, [Page 122] and those onely also, who are vnder his Iuris­diction. Piasecius. 1. part. Praxis C. 2. art. 2. Armilla verb. Confirmatio, Tolet. l. 1. c. 24.

As for those that are to bee confirmed, the first Ce­remonie Signe of the Crosse. is, that theire anoin­ting in the forehead bee done with the signe of the Crosse, without which signe (as saint Austin saith) no Sacrament is rightly made. An other is, that the partie confirmed haue a Godfather or God­mother Godfa­ther. for to instruct the new Souldier of Christ, how hee is to vse his spirituall [Page 123] weopons and armour then giuen to him. And none can bee Godfather or Godmo­ther in Confirmation to any, to whome they cannot bee such in Baptisme, Neither yet may the same bee God­father or Godmother to any in Confirmation, to whome they were such in Baptisme, but different Godfathers or Godmothers, are required in these differēt Sacraments; A third Ceremonie is, that a Stroke on the Cheeke bee A Stroke on the Cheeke. giuen by the Bishop to the partie cōfirmed, to admonish him thereby, that now hee [Page 124] vndertaketh a profession to beare blowes if neede bee for the profession of Christs faith; And in Catholicke times there should bee a band of linnen bound about his Forehead for three daies, till the Chrisme were dried, and then his Forehead was­hed by a Priest, and the washing and linnen cast into the fire.

CHAPTER. XI. What disposition is required in those that receiue the Sacrament of Con­firmation.

AS for theire disposi­tion in Soule, First is Disposi­tion in Soule. required, that they haue bene Christened, be­cause Baptisme is the foun­dation of all Sacraments, and particularly required be­fore Confirmation, because this is the perfection and Complement of Baptisme; [Page 126] Secondly, they must bee in State of Grace, or at least not guilty of the State of mortall Sinne, because this Sacrament is instituted to increase Grace, not to remit sinne though it doe so some­times, as is before related out of Saint Thomas; Thir­dly In mind or purpose. one must not receiue it for Curiositie, or that hee may say hee hath bene Bis­hoped but with a purpose to become a perfecter Chri­stian then hee was before, more couragious in profes­sing of Christs faith, and more thankfull to God, who bestowed this greate Sacra­ment [Page 127] on the Church; to Christ who purchased it with the price of his precious blood, and to the holy Ghost vvho cooperateth vvith it since it was first instituted, and that without all Excep­tion of persons; And as for dispositiō of bodie, it should In bodie. bee receiued fasting, and not onely in the morning, but euen with fa­sting ouer night.

CHAPTER. XII. How one may knowe whether hee hath worthily receiued the Sacrament of Con­firmation.

Seeing that Gods grace is neuer idle, except it bee our fault, but euer like fire, actiue and working, and that the grace of Confirmation, is of Children to make vs men in Christ, and of Ordinarie Christians, to make vs cho­sen and couragious Soul­diers; If wee consider, what is [Page 129] the differēce betwixt a Child Differēce betwixt a Child and a man. and a man, and betwixt an Ordinarie man, and a Soul­dier, wee shall gather whether wee haue receiued the grace of Confirmation or no. A Child therefore looketh one­ly to things present, a man looketh also to things to come: A Child onely atten­deth to pastime and pleasure, a man hath also cōsideration of profit; A Child is readie to sell his Inheritance for a trifle or bable, a man maketh more account of his Inheri­tance; A Child hath Childish behauiour, a man hath more mature and decent Cariage; [Page 130] And in like manner, an Or­dinarie Betwixt an Ordi­nary man & a Soul­dier. man is fearefull, not onely of greate, but also of small daūgers, and not one­ly of true daungers, but al­so of shadowes; a Souldier aduentureth vppō Pikes, vp­pon Canōs, vppon breaches, vppon what daunger soeuer preferring the honor of his profession and quarrell of his Prince before his life.

Wherefore if after Con­firmation VVhen one hath vnwor­thely re­ceiued Confir­mation. wee bee as Chil­dish in Conditions, as wee were before, thinke as much of this world and as litle of the world to come, as before wee did; bee as much giuen [Page 131] to vaine pastimes and plea­sures, and as litle regard our spirituall profit as before, bee as readie to sell our heauēlie Inheritance for bables or tri­fles of this world as before wee were; and finally bee as Childish in our conuersation and imperfections as before: And likewise if wee bee after Confirmation so fearefull of persecutions and troubles for profession of Christs true faith, as wee were before, it is greately to bee feared, that in vaine wee receiued, the grace of this Sacrament (as saint Paul speaketh,) or ra­ther haue receiued the Sacra­ment, [Page 132] but not the grace thereof.

But contrariwise if after wee bee confirmed, wee find VVhen worthely. our selues to thinkelesse of things present, and more of the world to come, of the e­ternall reward of vertue, and the euerlasting punishment of Sinne, if wee scorne to sell our heauēlie Inheritance for trifles of this world, if wee bee more attētiue to our spi­rituall profit, and to laie vp treasure in heauen, if our Conuersation towards God and the world bee more dis­creete, more mature, and graue, wee may iustly hope, [Page 133] that wee haue worthely re­ceiued this Sacrament, and saie with the Apostle: When I was a Child I thought as a Child, but beeing now become a man, I haue cast away that which is Childish; And the same wee may gather, if like worthie Souldiers of Christ, wee con­temne daūgers for his Cause, knowing that wee fight vn­der a farre greater Captaine, thē temporall Souldiers doe, Different cause of temporall and spiri­tuall Sol­diers. for a farre better cause, with farre surer hope of Assis­tance, with farre greater As­surance of victorie, and for a Reward incōparably grea­ter, which neither eye hath [Page 134] seene, nor eare hath heard, nor heart hath conceiued; which God for his goodnes and the Passion of Christ graunt vs all by this Sa­crament to attaine vnto.