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. cōtra 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 cōuerted 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
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 SaluatioÌ„ 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 sâ—all neitâ—er haue the Chaâ—aâ—â—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 theÌ„ of that degree of grace And it is euideÌ„t in Baptisme For though with Contrition and desire of Baptisme a maÌ„ 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 ContritioÌ„ 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 coÌ„firmed 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 waÌ„t 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 â—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 IerusaleÌ„ 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 DeacoÌ„ 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.
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 coÌ„firmed 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 coÌ„firmed 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 CoÌ„firmation And though saint Thomas add that hee should not bee damned without coÌ„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 CoÌ„maund 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 negligenâ—e that is grosse negligence Euen negligence of Confirmation damnable thereof is counted damnable likewise that it coÌ„maundeth to receiue confirmation vnder a greate punishment to witt of not receauing the blessed SacrameÌ„t which is a certaine signe that it commaundeth it vnder mortall sinne And this Priests must not communicate those that will not bee coÌ„firmed decree that Priests might better remember it is putt into the Rituall or SacrameÌ„tall of Sarum where also the Priest is appointed to coÌ„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 SacrameÌ„ts debent must bee receiued of all Christians to witt Baptisme Confirmation c. WherevppoÌ„ 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 EnglaÌ„d to bee coÌ„firmed Canons there was such a generall Custome in EnglaÌ„d of beeing confirmed that as D. Saunders l. de Schism testifieth it was accounted infamous not to haue bene coÌ„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 zeâ—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 waÌ„t 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
and wouldst haue him giuen to the rest of the Faithfull by theÌ„ and theire Successors And the same teacheth saint Thomas 3. p. q. 72. art 7. Christ saith hee by his power of excelâ—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 pleÌ„tie 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 seauen-fold 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 iâ— 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 constaÌ„tly 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 desceÌ„t 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 CoÌ„trition 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 PeÌ„tecost 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 performaÌ„ce 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
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 Faults Pa. Lin. Escaped Corrected 3. 1. the se these 21. 15. power prayer 22. 10. Conc. 38. Canon 38. 25. 12. 34. Sent. 342. Sent. 33. 1. such commaundement such a commaundemēt 111. 10. curied cured
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 offâ—red them monie saying Giue â—e also this power that on whomsoeuer I impose my hands hee may receiue the holy Ghost Note 1. How often in so fewe â—ordes the SacrameÌ„t of CoÌ„â—â—rmation or the effect thereof is called the Holy Ghost 2. How euen they who had beene baptized are yet said not to haâ—e receiued the holy Ghost till they were confirmed And in like manner hee saith Actor 19. Hearing these thinges they wâ—re baptized in the name of the Lord IESVS and wheÌ„ Paul had imposed hands vppon them the holy Ghost came vppon them Now if it were a singular hâ—nour to Abraham and S. Peeter that God would giue them speciall names becaâ—se that did both declare Gods speciall fauour to them and the names did declare theire Excelâ—encie because God giuet not emptie names God doth not impose vaine or emptie names which signifie nothing as Abrâ—hams name doth signifie that hee was Pater multarum gentium and Peeters name that hee was The Roâ—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 SacrameÌ„t and also a peculiar vertue in the Sacrament and Gods speciall assistance in working of it The second Prerogatine is Confirmâ—tion callâ—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 SacrameÌ„t 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 ConfirmatioÌ„ 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 spoakeÌ„ 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 SacrameÌ„t 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 SimoÌ„ 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 whoÌ„e 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 CoÌ„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 coÌ„firmed by the Apostles and Bishops theire Successors and doth insinuate as well that God commaundeth Christians to bee coÌ„firmed as that they should bee confirmed by Bishops And why God would haue Bishops to bee the proper and peculiar Ministers of this