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
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 cōmaund 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 cōtempt 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 Cōbat 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 Cōsecr d. 5. But these two
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 cōfirmed 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 cōdemne 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 Sacr ent 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 Cōfirmation is called Baptisme the holy Ghost saying Act. 1. You shall bee baptized with the holy Ghost after few dayes And this necessitie of Cōfirmation 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 commaūded 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
A TREATISE OF THE SACRAMENT OF CONFIRMATION WHEREIN IS SHEWED THE NECESSITIE spirituall profit and excellencie of this Sacrament Composed by W ◠S. Melchiades Epist 2. Albeit to those that are straightwaies to die the benefite of Baptisme doe suffice yet to those that are to liue the helpe of Confirmation is necessarie Printed at Doway by GERARD PINCHON at the figne of Coleyn 1629. THE PREFACE TO THE READER GENTLE READER I was induced to compose this short treatise of the Sacrament of Confirmatiō for two Causes The one was to supplie the Bishop of Chalcedon his want of opportunitie sufficiently to instruct those to whome hee ministreth this Sacrament For the holy Councell of Trent commaunding Bishops that at what times they administer this Sacrament they should declare to the people the dignitie and profits thereof that thereby they may come more worthely to receiue it and that hee hath seldome opportunitie to make any such sufficient declaration I thought it fit to supplie the want of his Speech by this my writing The other was to instruct both those who had receiued this Sacrament how greate a benefite they had receiued that thereby they may bee the more gratefull vnto Almighty God and more carefull not to receiue the grace of God in vaine but to make vse thereof to theire greater glorie and happines and also to let those who haue not yet receiued knowe what obligation they haue to receiue it and what a greate good they want that thereby they may doe theire best to procure it And because I write onely to Catholicks I proue not that either it is a Sacrament or that it giueth grace or imprinteth a spirituall Character in our Soules but supposing all these points which the Catholicke faith teacheth vs I onely attend to shewe the necessitie spirituall profit and excellencie of this Sacrament and this I doe not so fully as perhaps the learned would expect and the matter requireth nor as perchance I could If I had more leasure or more store of bookes but so farre as may giue the learned occasion to thinke of more and so to profect this treatise and as may suffice to the vnlearned to knowe theire dutie towards this Sacrament as by diuers good treatises in our English tounge they learne theire dutie concerning the Sacraments of Confession and of the holy Altar And I wish they had the like Treatises of all the other Sacraments that thereby they might better knowe the boūtie of Allmightie God the spirituall riches and treasure of the Catholicke Church and theire owne happines and felicitie in beeing Catholicks Farewell the 24. of Iune 1629. A TABLE OF THE CHAPTERS Contained in this Treatise Chap. I. HOw it is certaine that the Sacrament of Confirmation is necessarie or not necessarie and how it is doubtfull pag. 1. Chap. II. That it was the generall Custome of Christs Church euen from her beginning that Christians should bee confirmed pag. 12. Chap. III. That there was a Lawe or Commaundement in the Church of God that Christians should bee confirmed pag. 30. Chap. IV. That there was an Ecclesiasticall precept of Confirmation proued out of diuers other sayings of the holy Fathers pag. 40. Chap. V. That in England Christians are bound to bee confirmed by an expresse Commaund of diuers Prouinciall Councells pag. 48. Chap. VI. The necessitie of Confirmation proued by the authoritie of Diuines Canonists pag. 57. Chap. VII Of the effects of Confirmation common to all that receiue it pag. 79. Chap. VIII Of the effects which Confirmation worketh in those that worthily receiue it p. 88. Chap. IX Of the Prerogatiues of the Sacrament of Confirmation pag. 100. Chap. X. What Ceremonies are required in the administration of the Sacrament of Confirmation pag. 121. Chap. XI What disposition is required in those that receiue the Sacrament of Confirmation pag. 125. Chap. XII How one may knowe whether hee hath worthily receiued the Sacrament of Confirmation pag. 128. APPROBATIO EGo infrascriptus Sacrae Theologiae Doctor Collegij Anglorum Duaceni Praeses testor me legisse libellū cui titulus A Treatise of the Sacramente of Confirmation nihilque in eo deprehendisse quod fidei Catholicae aut bonis moribus vllatenus aduersatur quinimo vtilissimam ac saluberrimam doctrinam continere qua populus Christianus instrui potest de vtilitate necessitate suscipiendi Sacramētum Confirmationis nec non de modo conseruandigratiam per illud acceptam Datum Duaci IV. Non. Sept. M. DC XXIX MATTHAEVS KELLISONVS Visa hac approbatione Ex. Domini M. N. Matthaei Kellisoni mihi probè perspecta eiusdem probitate eruditione hunc tractatum de Sacramento Confirmationis vtiliter praelo committi posse Censui Duaci 3. Septembris 1629. GEORGIVS COLVENERIVS Sacrae Theologiae Doctor regius ordinariusque Professor Collegiatae Ecclesiae S. Petri Praepositus Canonicus Academiae Duacenae Cancellarius librorum Censor OF THE NECESSITIE SPIRITVALL PROFIT AND EXCELlencie of the Sacr ent 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 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.
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
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
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 coÌ„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 theÌ„ 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 eueÌ„ 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 ConfirmatioÌ„ 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 proâ—â—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 coÌ„pleate 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 ChristiaÌ„ 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 meÌ„ber of Christ yet as the name of Christ is deriued from Chrisme and coÌ„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 exâ—â—â—lencie oâ— one â—oÌ„firmed ouer himselfe not coÌ„firmed 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 maÌ„ 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 meÌ„ 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 spoakeÌ„ 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 theÌ„ 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 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