A treatise of the sacrament of the confirmation wherein is shewed the necessary spirituall profit, and excellencie of this sacrament. Composed by W.R.

OF THE NECESSITIE, SPIRITVALL PROFIT, AND EXCELlencie of the Sacrent. of Confirmation.

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 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, 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 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 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 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 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 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, 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 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 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 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 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 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 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: 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 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 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. 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 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 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 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, 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 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 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 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 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, 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 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 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 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 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. 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 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 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. 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 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 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, 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 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 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 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 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, 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 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 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 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 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 Sacrent. 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 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, 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 Sacrent. of Orders or of Matrimonie, were to contemne them: I aunſweare, that Orders and Matrimonie were not inſtituted 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 one will; Secondly, euery one 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 and Matrimonie are not neceſſary neceſsitate medij ad bene eſſe or ad perfectionē Chriſtiani, as Confirmation is: Fourthly, Orders and Matrimonie bring with them ſome temporall difficulties or incommodities, as Orders celibate or ſingle life, and Matrimonie the incumbrances of that 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 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 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 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, 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 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 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, 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 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: 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 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 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 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 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 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. 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 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 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 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, 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 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 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 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, 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 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 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 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 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 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 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 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 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: 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 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. 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 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 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 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 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 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 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, 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 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, 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 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 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; 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 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 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; 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 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, 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, 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 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.

FINIS. All Praiſe to Almighty God.