A TREATISE OF THE SACRAMENT OF CONFIRMATION WHEREIN IS showed THE NECESSITY, spiritual profit, and excellency of this Sacrament. Composed by W▪ ●▪  S. Melchiades Epist. 2. Albeit to those that are straightways to die the benefit of Baptism do suffice, yet to those that are to live the help of Confirmation is necessary. 
Printed at Douai by GERARD PINCHON, at the signe of Coleyn, 1629.   

THE PREFACE TO THE READER.  
GENTLE READER  
I was induced to compose this short treatise of the Sacrament of Confirmation for two Causes: The one was to supply the Bishop of Chalcedon his want of opportunity sufficiently to instruct those to whom he ministereth this Sacrament; For the holy Council of Trent commanding Bishops, that at what times they administer this Sacrament, they should declare to the people the dignity and profits thereof, that thereby they may come more worthily to receive it, and that he hath seldom opportunity to make any such sufficient declaration: I thought it fit to supply the want of his Speech, by this my writing. The other was to instruct both those who had received this Sacrament how great a benefit they had received; that thereby they may be the more grateful unto Almighty God, and more careful not to receive the grace of God in vain, but to make use thereof to their greater glory and happiness; and also to let those who have not yet received, know, what obligation they have to receive it, and what a great good they want, that thereby they may do their best to procure it. And because I writ only to Catholics, I prove not that either it is a Sacrament, or that it giveth grace, or imprinteth a spiritual Character in our Souls; but supposing all these points (which the Catholic faith teacheth us) I only attend to show the necessity, spiritual profit, and excellency of this Sacrament: and this I do not so fully as perhaps the learned would expect, and the matter requireth, nor as perchance I could, If I had more leisure or more store of books, but so fare as may give the learned occasion to think of more, and so to profect this treatise, and as may suffice to the unlearned to know their duty towards this Sacrament, as by diverse good treatises in our English tongue, they learn their duty 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 know the bounty of almighty God, the spiritual riches and treasure of the Catholic Church, and their own happiness and felicity in being Catholics; Farewell the 24. of june 1629.   

A TABLE OF THE CHAPTERS Contained in this Treatise.  

Chap. I. HOw it is certain, that the Sacrament of Confirmation is necessary, or not necessary: and how it is doubtful. pag. 1.  
Chap. II. That it was the general Custom of Christ's Church even from her beginning, that Christians should be confirmed. pag. 12.  
Chap. III. That there was a Law or Commandment in the Church of God, that Christians should be confirmed. pag. 30.  
Chap. IU. That there was an Ecclesiastical precept of Confirmation, proved out of diverse other sayings of the holy Fathers. pag. 40.  
Chap. V That in England Christians are bound to be confirmed by an express Command of diverse Provincial Counsels. pag. 48.  
Chap. VI The necessity of Confirmation proved by the authority of Divines & Canonists. pag. 57  
Chap. VII. Of the effects of Confirmation common to all that receive it. pag. 79.  
Chap. VIII. Of the effects which Confirmation worketh in those that worthily receive it. p. 88  
Chap. IX. Of the Prerogatives 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 receive the Sacrament of Confirmation. pag. 125.  
Chap. XII. How one may know whether he hath worthily received the Sacrament of Confirmation. pag. 128.    

APPROBATIO.  
EGo infrascriptus Sacrae Theologiae Doctor & Collegij Anglorum Duaceni Praeses testor me legisse libellum cui titulus, A Treatise of the Sacrament of Confirmation; nihilque in eo deprehendisse quod fidei Catholicae aut bonis moribus ullatenus adversatur: quinimo utilissimam ac saluberrimam doctrinam continere qua populus Christianus instrui potest de utilitate & necessitate suscipiendi Sacramentum Confirmationis; nec non de modo conseruandigratiam per illud acceptam. Datum Duaci. IV. Non. Sept. M. DC. XXIX.  
MATTHAEUS KELLISONUS.   

Visa hac approbatione Ex. Domini M. N. Matthaei Kellisoni, & mihi probè perspecta eiusdem probitate & erudition; hunc tractatum de Sacramento Confirmationis, utiliter praelo committi posse Censui. Duaci 3. Septembris 1629.  
GEORGIUS COLVENERIUS Sacrae Theologiae Doctor & regius ordinariusque Professor, Collegiatae Ecclesiae S. Petri Praepositus & Canonicus, Academiae Duacenae Cancellarius, & librorum Censor.   

OF THE NECESSITY, SPIRITVALL PROFIT, AND Excellency of the Sacr ent. of Confirmation.  

CHAPTER. I. How it is certain, that the Sacrament of Confirmation is necessary, or not necessary: and how it is doubtful.  
EVERY thing that is necessary, is necessary to some end or purpose. Now there be two ends, to which one may think that Confirmation is necessary: The one is Salus, (as divines 
Two ends to which Confirmation may be thought necessary  speak) that is, Christianity or Salvation: The other is Perfectio Salutis, that is perfection or Compliment of Christianity or of Salvation; For as in our corporal life, we be first Children, and after perfect or complete men: So in our spiritual life we be first Children and (as S. Peter speaketh, Like Infants 
1. Petr. 2.  new borne, weak and imperfect, and after by spiritual growth and strength we become perfect and complete Christians.  
And as there are these two ends, to which it may be thought that Confirmation is necessary: So also there are two kinds of necessities 
Two kinds of necessity.  by which likewise it may be thought that it is necessary to either of them; For some things are necessary (as Philosophers and divines speak) necessitate medij, as a necessary means, because it is the only mean to attain unto such an end; So is a ship necessary to travel by Sea, food for to live, and the like; Other things are necessary necessitate praecepti by necessity of precept or command, which are not simply necessary of themselves, but only because they are commanded; So to fast in Lent, to communicate at Easter, and the like, are necessary to Salvation, because they are commanded by the Church.  
Now certain it is and undoubted, 
Confirmation not necessary as a necessary means to Salvation.  that Confirmation is not necessary necessitate medij, as a necessary means to Salvation, because it is not instituted by our Saviour as a necessary mean to save us; For as Saint Thomas and divines 
S. Thom. 3. q. 65. ar. 4.  teach, in this sort three only Sacraments are necessary: to wit, Baptism to all, and Penance to every one that after Baptism falleth into mortal sin, and Order in respect of the whole Church, for where there 
Proverbs. 11.  is no Governors the people will fall; And in like manner certain it is, that Confirmation is necessary necessitate medij, 
But necessary as a mean to the perfection of Salvation.  as a necessary means to the perfection or Compliment of Christianity or Salvation for to become a perfect or complete Christian; For as Baptism is by Christ instituted as a necessary means to Salvation or Christianity, so as none can be saved or be a Christian, if he may be baptised, and will not: So is Confirmation instituted by him, as a necessary means to the perfection of Christianity or Salvation, in such sort as none can attain to the perfection or compliment of Christianity or Salvation, if he may be confirmed and will not, And therefore 
Without Confirmation he s●all neither have the Character of a Souldiet of Christ, nor the Sacramental grace of Confirmation.  Saint Cornelius Pope and Martyr in Eusebius l. 6. Histor. c. 35. saith of Novatian the Heretic, who had not been confirmed: Which (Confirmation) he having not received, how I pray you had he the holy Ghost? The like sayeth, 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 Baptism without the desire of Baptism: So none obtaineth the effect of Confirmation without the desire of Confirmation; And Cardinal Bellarmin l. 1. de Sacrament. c. 22. expressly saith, that The Eucharist, Confirmation, and Extreme Unction 
Confirmation, necessary means ad bene esse.  are necessary, necessitate medij (as necessary means) ad bene esse (to the perfection of a Christian) supposing Gods institution. 
Also necessary to the Sacramental grace thereof.   
In like manner it is certain, that none can have the Sacramental grace of Confirmation, unless he be confirmed, because this Sacrament is instituted as a necessary mean to give the Sacramental grace aunswearable unto it; Which what it is we shall see in the 8. Chapter. Wherefore wisely and piously advised Sotus in 4. d. 11. qu. 2. art. 1. Mark diligently, that the desire of receiving the blessed Sacrament doth not suffice to give the Sacramental grace thereof. For it is a general Rule common to all Sacraments, that the degree of grace which aunsweareth to the Sacrament, is never given unless the Sacrament be actually received: And therefore 
Admonition of Sotus to be noted of Priests.  Parishpriests are much to be admonished that they omit not for any light cause to give the Eucharist to sick persons thereby depriving them of that degree of grace: And it is evident in Baptism: For though with Contrition and desire of Baptism, a man may so fare attain to the effect of Baptism, as he hath remission of his Sins, yet neither doth he attain to that degree of grace, which Baptism of itself giveth, but only to that degree which is answerable to his Contrition: neither receiveth he the Character of Baptism, nor full pardon of all the pain due to his Sins, as he should do, if he were actually baptised: And in like sort he that hath no effectual desire to be confirmed, receiveth no effect at all of this Sacrament; And he that 
What they want that are not confirmed.  desireth it, but yet is not actually confirmed, neither receiveth the Character, nor that Sacramental grace due to this Sacrament, but that only which is answeareable to his virtuous desire. And Confirmation being thus necessary necessitate medij, as a necessary means to the bene esse, or the Compliment and perfection of a Christian, and also to receive the Character and Sacramental Grace of this Sacrament, every pious and virtuous Christian seethe, how much he ought to desire it, and how loath he should be to want it, though there were no Commandment at all to receive it: And much more, when he shall see, that it is also necessary necessitate praecepti, as a thing 
Confirmation necessary necessitate praecepti.  commanded, which I will prove in the Chapters following, against some who call it in question or deny it; And first I will prove it out of the general Custom of Christ's Church even from her first beginning.   

CHAPTER. II. That it was the general Custom of Christ's Church even from her beginning, that Christions should be confirmed.  
ALbeit Christ, in the time of his mortal life, did not give the Sacrament 
Why Christ did not give the Sacrament ●f Confirmation in his life time.  of Confirmation; because (as saint Thomas saith. 3. p. qu. 72. art. 1.) in this Sacrament is given the Fullness of the holy Ghost which was not to be given before Christ's Resurrection and Ascension, according to that of S. john. 7. The Spirit was not yet given, because JESUS was not yet glorified. Nevertheless did he both institute this Sacrament, as he did all the rest, and also as saint Fabian Pope and Martyr saith Epist. 2. On Mandate Thursday: (As our Predecessors received of the Apostles and they have left to us) he 
Christ taught to make Chrism.  taught them to make Chrism: and also he expressly commanded his Apostles, that they should tarry in jerusalem 
Luc. uls.  till they were endued with power from high, that is, till they had received that spiritual strength, which is given by this Sacrament: For this is that power or Strength whereof he meant, as we shall see hereafter.  
Now after his Ascension, 
Grace of Confirmation first given on whit sunday.  upon the day of Pentecost or Whitsonday, he bestowed upon his Apostles and disciples, in a miraculous and extraordinary manner, and in an abundant degree, the grace of this Sacrament, without the Sacrament itself; For (as the holy Fathers 
See infra cap. 8.  and divines teach) that grace which was then given them, was the grace of the Sacrament of Confirmation; So that the grace of this Sacrament was bestowed upon the Church of Christ, even at that very time when she was perfected and accomplished, and when Christ's law was published and proclaimed by the Apostles in jerusalem unto all nations, (as 
Act. 2.  saint Luke speaketh) under heaven; Or rather, the grace of this Sacrament was given to the Church of Christ for to perfect and accomplish her, and to give her courage for to publish and proclaim Christ's law. And thus we see, that Christ confirmed his disciples; Now let us see, that the Apostles and holy Bishops their Successors, did the like to their followers.  
Not long after this, and as soon as the Apostles had understood, that the Samaritans, 
The Apostles care to give Confirmation.  had been baptised by Philipp the Deacon, straightway they sent two of the chiefest Apostles, saint Peter and saint john, of purpose to confirm them, thinking that a journey worthy of such great personages; Who (saith saint Luke, Act. 8.) did impose their hands upon them, and they received the holy Ghost: In like manner saint Paul 
S. Paul's care of the same.  was careful to inquire of Christians, whether they had received the holy Ghost, and when they answered that they had not, he imposed hands upon them, and the holy Ghost came upon them: Actorum 19 Both which places the holy Fathers and Divines do understand of the Sacrament of Confirmation. And hereby we see, both the Custom, and the great care the holy Apostles had to confirm the Christians, let us see the like of the holy Bishops their Successors.  
Saint Denis Scholar to the Apostles in his Book 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 Baptised, deliver him to his Godfather who brought him thither, and together with him put upon him a garment, beeseeming the purity of one that is baptised, and so attired they lead him again to the Bishop. He signing the man with divine designing ointment, maketh him partaker of the most holy Communion. For that perfecting ointment maketh him so perfected, notable with the fragrant smell of sweet odour. And Cap. 4. Even to him who is consecrated with the holy mystery of regeneration, the inunction of ointment giveth the coming of the holy Ghost. Behold, how they that were Christened, were anointed with divine ointment of the Bishop, and thereby received the holy Ghost.  
Tertullian also, not long 
In Tertullian his time.  after the Apostles time, writeth thus; l. de Baptism. Then going from the Laver, we were anointed with a holy ointment according to the ancient discipline. Whence Christ is called of 
Christ of Chrisme.  Chrism, which is ointment, which gave our Lord his name: And, l. de Resur. c. 7. and l. 1. contra Mart. he hath these words: The flesh is anointed, that the Soul may be consecrated; the flesh is signed, that the Soul may be fenced: the flesh by imposition of hands is shadowed, that the Soul by the Spirit may be illuminated. Lo, how those that were Christened, were also anointed with holy Chrism and that according to ancient discipline; and that their flesh was anointed, signed, and shadowed by imposition of hands, that their Soul might be fenced, consecrated and illuminated by the Spirit.  
S. Cyprian Epistola ad jubaian; 
In S. Cyprians time.  Therefore because the Samaritans had received a lawful and ecclesiastical Baptism, they were not to be baptised again: but that only which wanted was done by Peter and john, that prayer being made for them and hands imposed upon them the holy Ghost might be invocated and poured upon them: which now also is done with us, that who are baptised in the Church, be offerred to the Prelates of the Church, and by our power and imposition of hands, they may attain the holy Ghost, and be signed with our Lord's mark. In which words he plainly saith, that the Apostles confirmed the baptised Samaritans, and that the Prelates of the Church in his time did the same.  
The Council of Eliberie, which was held toward the 
At the end of the time of persecution.  end of the persecution of the Primative Church, thus ordaineth Conc. 38. They that travel by Sea a fare of, if a Church be not near, a Christian may baptise a Catechumene in extremity of sickness: but so, as if he recover, he bring him to a Bishop that by imposition of hands he may be perfected. Of the like law or decree make mention S. Cornelius, saint Hierome, and others whose words shall be related; And thus we see the Custom and care of the primative Church in her time of persecution under Heathen Emperors, for confirming of those that were christened. Now let us see her like custom in time of Calm under Christian Emperors.  
Saint Hierome, who lived 
In S. Hieroms time.  soon after the foresaid time of persecution, Dial. contra Lucifer. writeth thus in the person of a Luciferian: Art thou ignorant, that this is the Custom of the Churches, that hands be after imposed upon them that are baptised, and so the holy Ghost be invocated? Dost thou ask where it is written? In the Acts of the Apostles. And if 
Custom of all the world.  there were no authority of Scripture, the consent of all the world to this part would be as good as a precept. And saint Hierome answereth in the person of a Catholic: Surely I do not deny, that this is the Custom of the Churches, that the Bishop make a progress into small towns for to impose hands upon those, that have been baptised by Priests and Deacons for the invocation of the holy Ghost: But what a matter is it, that thou wilt abuse the 
Law of the Church.  Laws of the Church for heresy? Behold, how by the Confession, both of Catholics and Heretics, it was in saint Hieroms time a Law and Custom of the Church, and of all the world, that the Bishop should confirm those, who had been baptised by Priests or Deacons, and that this is that which weeread the Apostles to have do in their Acts. S. Prosper scholar to S. Austin 
S. Augustine's time.  in his 34. sent. gathered out of S. Austin, hath these words: Christ's name is from Chrism, that is, from anointing. For that end is every Christian sanctified, that he may know he is partaker, not only of Priestly and Princely dignity, but also is made a wrestler against the Devil; And the like words hath saint Austin. Tra. 33. in joannem. And. l. de Eccles. dogmat. 52. & habetur de Cons. d. 4. C. Si qui, he doth appoint, that those that are converted from Heresy: Be confirmed and strengthened by imposition of hands and Chrism, be admitted to receive the Eucharist.  
S. Isidor, who was Scholar to S. Gregory the great, 
In S. Gregory's time.  l. 2. de off. c. 15. writeth thus: And there was at that same time mystical unction only in Kings and Priests, because Christ was figured, whence even the name is derived. But after that our Lord the eternal King and Priest, was anointed of God his heavenly Father with mystical ointment, now not only Priests and Kings but all the Church is 
All the Church.  consecrated with the ointment of Chrism, because it is a member of the eternal Priest and King.  
Rabanus l. 1. de Instit. Cler. c. 30. Last of all the holy Ghost is given of the Bishop by imposition of hands unto the baptised, that he may be strengthened by the holy Ghost to preach unto others the same safety.  
Author de vnctione Chrismatis in Saint Cyprian: Now in the holy Church, is holy Chrism made with other ointments for to sanctify the purchased people, to be partakers of the dignity and name; The fullness of this grace is poured upon all Catholics that as Christ is 
All Catholics.  called of Chrism, in that God hath anointed him with the oil of singular excellency: So also, whosoever are partakers of him, may be partakers both of the ointment and name. More Fathers might be alleged, but these may suffice to know, that it was the general Custom of the Church even from the beginning, that Christians being baptised, should be confirmed of a Bishop. And seeing that Custone (as Divines and Lawyers 
Custom bindeth as well as a Law.  teach) is a law not written, and bindeth aswell as a written law doth, it is evident, that by this general Custom, Christians in times past were bound to be confirmed. Now let us see, that some of them expressly say, that there was also a law of this.   

CHAPTER. III. That there was a Law or Commandment in the Church of God, that Christians should be confirmed.  
SAint Clement Pope and Successor to saint Peter, Epistola, 4. writeth thus: All must make haste without delay to be regenerated to God, and after 
Christian's must be confirmed.  to be signed of the Bishop, that is, to receive the Seavenfold grace of the holy Ghost,— Because otherwise 
Not a perfect Christian without Confirmation.  he cannot be a perfect Christian, nor have place among the perfect, if he remanie so, not upon necessity, but through negligence and his own will, as we have received of saint Peter and the rest of the Apostles have taught according to the Commandment of our Lord. In which words he seemeth to say, that it is a commandment of Christ, that Christians should be confirmed: of which opinion are absolutely diverse great divines, 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 Gabriel, Marsilius, Turrecremata, and also Filliucius tract. 3. c. 2.  
S. Fabian Pope and Martyr Epistola 2. having said (as before is related) that Christ taught the Apostles to make Chrism, and that it is to be renewed every year, addeth: These things we received of the Apostles and their Successors, and we command 
The Apostles commanded the making of Chrism.  them to be observed of you; and a little after: The Apostles taught these things that the old Chrism should be burnt, and suffered it not to be used above one year, and commanding thought that we should use the new and not the old; And surely if the Apostles did make such commandment touching Chrism, which is but the matter of this Sacrament, it is most likely, that they made some Commandment touching the Sacrament itself.  
Saint Cornelius also Pope ad Martyr in Eusebius l. 6. Histor. thus writeth of Novatian, who afterwards became an Heretic: In the bed where he Lay, being sprinkled with water, he was baptised: but recovering of his sickness neither had he the other things which according to the Canon of 
A Canon of the Church to be confitmed.  the Church he should have, neither was he signed of the Bishop with our lords mark, which having not received, how I pray you had he the holy Ghost? Wherein he seemeth to avouch, that it was a Canon of the Church, that Christians being baptised, should be singned, that is confirmed, of the Bishop, and that for want thereof, Novatian had not received the holy Ghost.  
Theodoret. l. 3. Fab. speaking of the Novatian Heretics, 
Holy Father's command Confirmation.  followers of the foresaid Novatian, saith: They give not holy Chrism to those whom they baptise, wherefore the holy Fathers have commanded, that those who out of this Heresy are united to the Church, be anointed; Behold a plain Commandment of the holy Fathers, that Christians be anointed with holy Chrism. And the same confirmeth saint Petrus Damianus, Ser. 1. de Dedicat. Eccles. in these words: The decretals and 
The Decrees of Fathers for Confirmation.  Constitutions of holy Fathers do decree, that the virtue of this Sacrament (of Confirmation) is not to be differred after Baptism, lest that the deceitful adversary find us unarmed; Saint Hierome, also in the words before cited expressly saith that it is a law of the Church; And of this opinion are many grave divines as Alensis, saint Bonaventure, Paludanus, Silvester, and others; And as Maldonate saith, q. 2. de Confirm. The Example of the Apostles and so general Custom of the Church, hath taken place of a precept; And of the same opinion are, or aught to be all they, who either say, that Confirmation is commanded, as Bellarmine l. 1. de Sacram. c. 22. for they must at least mean, that it is commanded by an Ecclesiastical precept: or say, that it is a venial Sin not to be confirmed even without contempt, as Navar. Man. c. 22. num. 9 Caietan. verb. Confirmatio, 
No sin is where no precept is.  Victoria lib. var. resol. c. 10. and others, because no sin can be, where there is no Commandment. And much more the Canonists, who (as we shall hereafter report out of Paludan. in 4. d. 7.) do say, that it is a mortal sin not to be confirmed when one may.  
Moreover, seeing there is an Apostolical precept of 
August. l. 2. the visit. infirm. c. 4. Nec praetermittendum est illud Iacobt Apostoli preceptum. Infirmatur quit etc.  being anoiled when one is sick, delivered by S. james chap. 5. why shall we not think also, that there was an Apostolical precept of Confirmation, at least in time of persecution? because two ends of this Sacrament do then take place, to wit, to become perfect, and complete Christians, which end holdeth even in time of peace, and also to have spiritual strength and armour to profess Christ's faith, which is more proper for time of persecution; And who being to go to a dangerous Combat, and may have sure Armour, 
Confirmation more necessary in persecution then extreme unction at death.  and will not, exposeth himself to danger of being killed: Besides, more Christians fall from their faith in time of persecution then in time of sickness or natural death. If therefore extreme unction were by the Apostles commanded to them that are in danger of natural death, why not Confirmation to those that are in danger of violent death by persecution? Unless we will think, that the Apostles had less care of Christians when they are in greater danger, then when they are in less. But this Ecclesiastical precept of Confirmation, which we have proved out of the expressie sayings of some Fathers, let us also prove out of diverse other sayings of theirs.   

CHAPTER. FOUR That there was an Ecclesiastical precept of Confirmation, proved out of diverse other sayings of the holy Fathers.  
SAint Cyprian l. 2. Epistola 1. ad januar. It is necessary 
Confirmation necessary.  (saith he) that he who is Christened, be anointed, that having received Chrism, that is, unction, he may be both the anointed of God, and have the grace of Christ in him.  
Saint Melchiades Pope Epistola ad Episc. Hispan; inserted in the Canons de Consecr. d. 5. But these two Sacraments (Baptism and Confirmation) 
Confirmation not to be separate from Baptism.  are so united, that unless it be by reason of death, they may not be parted, and the one may not rightly be given without the other— Again — If the benefit of Regeneration suffice for them, that are ready to die; yet the help of Confirmation is necessary 
Necessary.  for them that are to live.  
S. Vrban Pope and Martyr Epistola, ad am. Christianos 
Christian's must be confirmed.  related in the Canons loco cit. All the faithful after baptism must receive the holy Ghost, by imposition of hands of the Bishop, that they may be full Christians.  
The Council of Laodicea, Canon. 4. 8. The baptised 
Must be confirmed.  must after baptism receive most holy Chrism, and be made partakers of the holy kingdom.  
Saint Pacian Epistola. 3. How hath your people the holy 
Must be confirmed.  Ghost, whom an anointed Priest doth not sign? The like had saint Cornelius above cited.  
Saint Cyrill catechism 3. mystag. Having received this 
Not properly Christians without Confirmation.  gift of holy Chrism, you are rightly called Christians, making true the naming in the regeneration; For before this grace was given you, you were not properly worthy of that name, but going forward, you are come so fare, as you are made Christians.  
The Council of Orleans Cap. 3. cited in the Canons loco cit. He shall never be a 
Not Christians.  Christian, unless he be anointed with Episcopal Confirmation.  
And why should these holy Counsels and Fathers say that Confirmation is necessary to Christians, that Christians must be confirmed; that without death Confirmation is not rightly separate from Baptism: that without Confirmation we are not full Christians, not properly Christians, and simply not Christians, unless they thought, that Confirmation was at least necessary by necessity of precept?  
Moreover, saint Leo, Epistola 
S. Leo bewaileth want of Confirmation.  73. al. 75. greatly bewaileth, that in a place the hallowing of Chrism had failed, which thing was to be bewailed in England for many years; And the Sea Apostolic hath been so loath, that Christians should want Confirmation, that sometimes she hath given leave to Priests to confirm for want of Bishops, albeit many grave Divines think, that such power cannot be given to Priests; And likewise, in times of Interdict, when she forbiddeth to minister extreme unction, yet she forbiddeth not Confirmation, no more than Baptism or Confession: which argueth, that she thinketh Confirmation to be more necessary than extreme unction.  
To the former sayings of Fathers we may add, that Hugo de sanct. Victore (related by saint Thomas 3. p. q. 72. art. 8.) affirmeth. It would 
Danger to die without Confirmation.  be most dangerous, if one should departed out of this life without Confirmation; And though saint Thomas add, that he should not be damned without contempt; yet neither doth Hugo say, that it were dangerous to die with contempt of Confirmation, but without Confirmation, which insinuateth a necessity of Confirmation itself; Neither perhaps doth saint Thomas there take Contempt so strictly, as it is distinguished from negligence, both for that we shall say hereafter, as also because himself there saith: This is nature's intention, that every one that is corporally borne, do come to perfect age; And much more it is God's intention to bring all things to perfection; 
God's intention that we be confirmed.  whereupon it is said Deutr. 32. God's works are perfect; And therefore this Sacrament must be given to all; And if it be God's intention, that every one be confirmed, and that every one must be confirmed, this argueth, that even negligence of this Sacrament is dangerous, as we shall see more hereafter Cap. 6.   

CHAPTER. V That in England Christians are bound to be confirmed by an express Command of diverse Provincial Counsels.  
ARchbishop Peckham in a Provincial Council held at Lambeth Anno 1271. made this decree: Many 
Express Command of Confirmation in England.  rashly neglect the Sacrament of Confirmation; which damnable negligence we resisting, do decree, that none be admitted to the Sacrament of the body and blood of our Lord (except at the point of death) unless he have been confirmed, or justly hindered from receiving Confirmation: In which decree I note, that not contempt of Confirmation, but even rash negligence that is, gross negligence 
Even negligence of Confirmation damnable.  thereof, is counted damnable; likewise, that it commandeth to receive confirmation under a great punishment, to wit, of not receiving the blessed Sacrament, which is a certain sign that it commandeth it under mortal sin. And this 
Priest's must not communicate those that will not be confirmed.  decree, that Priests might better remember it, is put into the Ritual or Sacramental of Sarum; where also the Priest is appointed to command the Parents, that they carry their Child to the Bishop if he come with in seven Miles of them.  
Stephen also Archbishop of Canterbury in a Provincial Council at Oxford Anno 1230. commandeth, that Priests do often admonish the People for Confirmation of their Children after Baptism; And Linwood l. 1. de Sacram. iter. C. Ignorantia: relateth these words of an other Provincial Canon. Five Sacraments (debent) must be received of all Christians, to wit Baptism, Confirmation etc. Whereupon Linwood saith: They must be 
Must of necessity be confirmed.  received of necessity, as appeareth by that word (Debent) ar. de cel. Miss. C. exparte.  
And besides these express 
General Custom of England to be confirmed.  Canons, there was such a general Custom in England of being confirmed, that as D. Saunders l. de Schism. testifieth, it was accounted infamous not to have been confirmed before one was seven years old: And (as before we said) a general Custom bindeth as well as a law; So that in England there be two strong bonds to bind Catholics to be confirmed, to wit, Provincial Canons, and general Custom; Neither let any think, that these Canons or 
Canons of the Church of England not abrogated.  Custom, are abrogated by this long Non-use, or discontinuance in time of Schism. For beside, that these Canons were confirmed again in a Provincial Council held by Cardinal Pole in time of Queen Mary, and this Custom then renewed with such ze●e of English Catholics, as in some places the Church could not contain 
D. Saunders de Schism.  the People that flocked to the Bishop, that he was fain to confirm in the Churchyard, and to be defended by armed men from the press of the people. Besides I say this, it is not mere Non-use or not practise for want of the case of the law (as was here in former times for want of a Bishop) that doth abrogate a law, as all Divines and lawyers agree, but it must be a positive practice against the law, when the case of the law is. But in England heretofore hath been a mere Non use of the said Canons ad Custom, for want of a Bishop by whom men might be confirmed, and no positive practice or discontinuance of all or of the greatest part of Catholics, when there was means to be confirmed; wherefore howsoever Catholics in other Countries be not bound to be confirmed by any Ecclesiastical law, because perhaps they, by a contrary custom have abrogated the law, even when the case of the law was, and means were to be confirmed, yet in England they are bound under mortal sin to observe this law of Confirmation, as well as they are bound to observe other Ecclesiastical laws, of communicating at Easter, confessing oncea year, hearing mass on holidays, abstaining from flesh on forbidden days, fasting on Fridays, and the like, to wit, when they can observe them without their notable prejudice or danger; And in the same manner, Priests are bound not to give the blessed Sacr ent. to such as are notably negligent in this point, unless it be at the hour of their death, because the foresaid Canon as well bindeth 
Canons of Confirmation mo●e bind ●ow then in Catholic times.  Priests to this, as it bindeth laics to the other; yea the foresaid Canons have more reason to bind now then in Catholic times, by reason that we not only live in persecution, but also because we live amongst Protestants who contemn this Sacrament, with whom by our deed, that is, by our gross negligence thereof, we may seem to consent: And (even as they grant, who say there is no sin not to be confirmed) a man may sinne herein mortally by reason of scandal if so he behaveth himself, as he giveth suspicion of contempt; And thus much for the necessity of Confirmation out of the general Custom of God's Church, out of the Church's law thereof, out of the holy Fathers, and out of the Provincial Constitutions of the Catholic Church of England. Now let us hear the opinions of Divines and Canonists.   

CHAPTER VI The necess●tie of Confirmation proved by the authority of Divines & Canonists.  
FIrst, all agree, that it is a 
Mortal Sin not to be confirmed of contempt.  mortal Sin, not to be confirmed upon contempt of the Sacrament, and the holy Council of Trent thus speaketh of the contempt of extreme unction. Sessio. 14. cap. 3. Neither can the contempt of so great a Sacrament be without great sin and injury to the holy Ghost; And doubtless the same is of the contempt of Confirmation: And though contempt strictly taken be more than negligence, for as Sotus in 4. d. 7. q. un. art. 8. 
What Contempt is properly.  saith; Contempt, as the word soundeth, is to make no account of athing, and to reject it as if it were nothing, yet in this matter they seem to confound it with gross negligence; First, because such a formal contempt of a Sacrament, can scarce fall into the mind of a Catholic, who believeth it to be an Instrument of grace; For how can a man, that contemneth not grace, contemn an Instrument of grace? Secondly, because not only our foresaid Provincial Canon doth expressly say that gross negligence of Confirmation is 
Gross negligence damnable.  damnable, but also some others do express themselves, that in this matter by contempt, they mean gross negligence. For thus writeth Linwood upon the foresaid Canon l. 1. tit. de sanct. unct. C. Confirmationis; Where one may be confirmed, and will not, such negligence falleth into Contempt. For to neglect, and to contemn in a manner are equal; For albeit in their natures they be different, as is gathered 20. d. Si decreta. Yet sometimes the Canons use these words indifferently as noteth Card. and Archid. de Electione C. Cup●entes verb. Contempserit in 6. And here note, where negligence riseth of one's fault, as that being monished and induced by his Curate to go to Confirmation, he will not but neglecteth to be confirmed, while he hath means of a Bishop who can and would confirm 
What negligence of Confirmation worse than Contempt.  him, than such negligence is compared, not only to contempt, but also to deceit. Ar. C. vnic. in fin. de concess. praebend. in Clem. Et faciunt ●ot per Io. And Gloss. fin. de Appellat. C. Ab eo. l. 6. Mark Here, what negligence of Confirmation, Linwood accounteth not only contempt, but also worse. Angelus also verb. Confirmatio saith out of Paludan: That he seemeth to 
When is contempt, of Confirmation.  contemn, when having sufficient opportunity, without any reasonable cause doth not receive this Sacrament; And the same hath Tolet. l. 2. Instruct. c. 24. and addeth l. 7. c. 3. That it were contempt (of Extreme 
When of Extreme Unction.  Unction) when the time being of Extreme Unction, and occasion offered of receiving it, not to receive it, as we (saith he) said of Confirmation; And the Gloss. de Elect. C. Cupientes in 6. Make Hear no difference between contemn and reglect, though otherwhere there seem to be, 20. D. Si, decreta: Thus they expound, what they mean by Contempt, when they say, that 
Cross negligence accounted contempt.  Contempt of Confirmation is damnable, to wit, gross negligence thereof.  
Secondly all agree, that so 
Mortal Sin in scandal of Confirmation.  to neglect to be confirmed, as thereby scandal is given, and suspicion of contempt of Confirmation, is mortal and damnable; See Suarez. to. 4. d. 38 sect. 1.  
Thirdly diverse Divines expressly affirm, that gross or notable negligence of not being confirmed (especially in time of persecution) is a mortal sin; For thus hath Manipulus Curatorum tract. 3. C. 5. If there be opportunity to 
Gross negligence of Confirmation mortal Sinne.  receive this Sacrament (of Confirmation) every one must receive it, and if he omit it without iustcause, he sinneth mortally unless he receive it. Sotus also in 4. d. 7. q. un. art. 8. writeth thus: There followeth another doubt not to be contemned, whether there be any precept of 
Most Divines say Confirmation is commanded.  Confirmation: to which most of the Doctors answer affirmatively as Richardus, Durandus, Paludanus, Silvester; And again. Richardus, Marsilius, Paludanus say, that as often as there is commodity of a Minister to confirm, if a man may commodiously receive this Sacrament, than not 
Gross negligence is mortal Sinne.  only the contempt, but even the gross negligence itself, which is cause that the Sacrament is not received, is mortal Sin, And Victorellus in l. 2. Toleti c. 24. cit. saith: that, Petrus Sotus lect. 2. Durandus and Richardus d. 7. think, that not only contempt, but also notable negligence to be a mortal sin, for the Commandment of the Church: Fillucius tract. 3. c. 2. If in any place there be necessity 
Especially in time of persecution.  of professing the Faith, we must say, that there even now this precept (of Confirmation) doth continue and bind, because he should rashly expose himself to danger of falling; Angelus verb. Sacramentum; Sacraments of necessity are Baptism, Confirmation, Eucharist, Penance, and Extreme Unction; Of the same opinion ought all Divines to be, who say, that it is a sin to neglect to receive this Sacrament, which most Divines do say. And besides those above named, Sotus loco cit. saith: Where one may be commodiously confirmed, 
Sin not to be confirmed-  it were Sin not to receive this Benefit of God; And again: It is sinful negligence to defer this Sacrament beyond that age (of 12. or. 14. years.) For the right order is not to receive the Eucharist before Confirmation, as was the Custom in the primative Church; And Bellarmin l. 1. de Sacram. c. 22. Who neglecteth to receive this Sacrament, sinneth. For if there be a Sin not to receive this Sacrament, there is a precept thereof, and if there be a precept, the breach thereof is a mortal 
The breach of a precept in a matter of moment is a mortal Sinne.  sin, because (as well saith Suarez loco cit.) it is in a matter of moment; And howsoever one may probably deny, that there is any general precept of Confirmation in the universal Church which bindeth every one, or that such a precept bindeth under mortal Sin, partly because it is abrogated by contrary Custom, partly also because it 
Greatness of punishment argueth a mortal Sinne.  was not imposed under any great punishment, no Divine can reasonably deny, that there is a special precept thereof in England, and that it bindeth under mortal Sin, by that which hath been said above; And agreably to that which hath been said of the negligence of people to receive this Sacrament, Angelus and Silvester verb. Confirm. and others say: that notable negligence of Bishops in 
Mortal Sin in Bishops not to confirm.  not confirming, is a mortal Sin in them, which also Tolet. insinuateth li. 5. cit. c. 4. And thus much for Divines.  
As for the opinion of the 
Canonists say it is a mortal Sin not to be confirmed.  Canonists in this matter, thus writeth Armilla verb. Sacra. The Sacrament of Baptism, Confirmation, Communion, Penance, and Extreme Unction according to the Canonists (as writeth Paludanus 4. sent. d. 7.) are necessary, that is, under precept, so that who can receive them, and will not, doth Sin mortally. Thus we see, by the testimony of Armilla and Paludanus, what is the general opinion of Canonists, and by the Confession also of Sotus, what is the general opinion of Divines, 
In dubijs tutior pars est eligenda.  whose opinion it is securest to follow, especially seeing, there is so little labour to receive this Sacrament, and so great good gotten by it, as shall hereafter appear.  
Moreover, sith (as is before said) all agree, that not to receive this Sacrament upon contempt, is a mortal Sin, how can he, who considereth the giver, the excellency of the gift, the great profit himself may reap thereby, and also the great need he hath thereof, especially in time of persecution, be not thought to contemn 
Whence we may gather a contempt.  the gift, and also such a giver, if he receive it not, when he may conveniently? For if all would condemn him, who refuseth a precious gift, which a Prince hath at his great cost provided for him, and which is both honourable, profitable, and needful to him, and no way incommodious; what shall we think of him, who refuseth the Sacrament of Confirmation, which Christ hath provided for him at the price of his precious blood, which is most honourable to him before God and man, most profitable to his Soul, and no way painful, or troublesome for him to receive? And the like I say of the Eucharist and extreme Unction.  
If any object, that if not to care to receive a Sacrament, were to contemn it, then not 
Difference between Confirmation and Orders and Matrimony.  to care to receive the Sacr ent. of Orders or of Matrimony, were to contemn them: I answer, that Orders and Matrimony were not instituted absolutely for all, but for such as would; but Confirmation, Eucharist, and Extreme Unction, were instituted absolutely for all Christians, and without any reference to their wills, and Christ inviteth all to these Sacraments, but to the other two, he inviteth only those that will come; And it is a fare different thing, not to accept an absolute offer of a precious gift, or an absolute invitation to a banquet then to refuse a conditional offer, or invitation, only if one will; Secondly, every one is not fit for Orders, or marriages, no nor capable of them, as women are not capable of Orders, nor Eunuches of Marriage, but every one is both fit and capable to be confirmed that is Christened. Thirdly, Orders and Matrimony are not necessary necessitate medij ad bene esse or ad perfectionem Christiani, as Confirmation is: Fourthly, Orders and Matrimony bring with them some temporal difficulties or incommodities, as Orders celibate or single life, and Matrimony the encumbrances of that State; For which causes a man may justly be presumed not to take them without any contempt, but the like is not of Confirmation, Eucharist, or Extreme Unction; And therefore not to receive these (especially Confirmation, being the compliment of our Baptism which we have already received) in all our life, when conveniently we may, may justly be termed a contempt. And perhaps for this cause, because Confirmation is the compliment of our Baptism, and maketh us complete and perfect Christians, our Saviour called it Baptism with 
Why Confirmation is called Baptism.  the holy Ghost, saying. Act. 1. You shall be baptised with the holy Ghost after few days.  
And this necessity of Confirmation, which we have proved by the Custom of Christ's Church, even from her beginning, by the testimony of holy Fathers, by the express Commandment and Custom of our English Church, and by the doctrine of Canonists, and 
Reasons of the necessity of Confirmation.  most of the Divines, we may confirm by reason; For seeing (as saint Thomas saith) it is God's intention, that we should become complete and perfect Christians, and that we cannot be such but by Confirmation, seeing, by it is given us strength and armour to resist the enemies of our faith in time of persecution, and that it is temereity to enter into a dangerous Combat without Armour, when we may easily have it: seeing, that Christ commanded his Apostles not to departed out of Jerusalem till they had received the grace of this Sacrament; seeing also, that so great commodities come to us by this Sacrament, as we shall she we hereafter; and finally, seeing that all would greatly condemn him, who at the time of death would not receive extreme Unction, when conveniently he may; how can we not greatly condemn him who (at least in time of persecution) may receive this Sacrament of Confirmation conveniently, and yet will not, seeing he doth thereby frustrate the intention of God, deprive himself of the compliment or perfection of a Christian, expose himself unarmed to the darts of the Enemy, adventure more than Christ himself would have his Apostles to adventure, hinder himself from that State in which the Apostles were put on Whitsonday, and from great increase of grace in this world, and of glory in the next, and more neglect the Sacrament of Confirmation, than he would do the Sacrament of Extreme Unction? And thus having seen the necessity of Confirmation; Now let us see the effects or profits thereof.   

CHAPTER. VII. Of the effects of Confirmation common to all that receive it.  
AS touching all other Sacraments, so also concerning Confirmation, there are some that receive it worthily, and some unworthily, and in both sorts it worketh someeffects, and of these we will speak in this Chapter, and in the next of those which it worketh in those that receive it worthily.  
The first effect which it 
Spiritual affinity in Confirmation.  worketh in all that receive it, is spiritual affinity; this it doth by the institution of the Church, which ordaineth that there shall be a spiritual affinity, between the Bishop that confirmeth, and the person confirmed and his Parents, and also between the Godfather or Godmother, and the party confirmed and his Parents; which affinity is of the self same nature, of which that is, which is contracted in Baptism, and in like sort hindereth Marriage between them in whom it is, as that doth.  
The second, is a spiritual 
Characters of a perfect Christian and Soldier.  and invisible Character, which it imprinteth in the Soul of him that receiveth it, and therewith marketh him in the sight of God and his Angels, for a Soldier of Christ, who ex officio, and by special profession, is to confess his faith even before persecutors. For as in Baptism there is imprinted in the Soul, a spiritual Character, where with we are marked for Children or Subjects of God, and in Orders an other, where with they that receive it, are marked for Christ's Officers in his Church: So in Confirmation there is printed the like, whereby we are marked for Christ's Soldiers, who by special office and profession undertake to profess Christ's faith even 
The confirmed promise their Faith ex officio.  before persecutors. For as all Subjects are bound to fight for their Prince, but his Soldiers more especially by their Profession and office: So are all Christians bound to profess Christ's faith, but those that are confirmed, are bound thereto, by their special office of spiritual Soldiers; And if they continue true Soldiers to their great Captain, this mark will remain in their Souls for all eternity more glorious than any Star in the 
The glory of the Character of Confirmation.  firmament, as a perpetual sign and testimony that here in this world they overtooke to be Soldiers of Christ, and to profess his name in what peril soever: and contrariwise to their eternal confusion, if they prove Traitors to Christ and his Campe.  
The third effect which Confirmation worketh in all that receive it, is that in the face of the Church and before men, it maketh us absolute and complete Christians, and worthy of that name in all respects; For whereas before by Baptism we were but in the State of Children or Childish Christians, by Confirmation we are put in State of men or manly Christians. And therefore, as a man better deserveth the name of a man, than a Child doth: So a confirmed Christian better deserveth the name of a Christian, than one who is not confirmed; Moreover, 
Christ name of Chrism and consequently Christian.  though those who are baptised, deserve the name of Christians, so farrefourth as Christian simply signifieth a disciple and member of Christ yet as the name of Christ is derived from Chrism, and consequently the name of Christian according to the perfect and entire derivation thereof from the name of Christ, doth also signify a Chrismed or anointed disciple of Christ: so the name of Christian according to its complete and perfect signification, doth agree only to those that are confirmed; And for this cause saint Cyrill and the Council of Orleans before cited, said, 
Supra. C. 4.  that men till they were confirmed were not Christians or not properly worthy of that name: And Author de unct. Chrismatis: As Christ is so called of Chrism: So all that are confirmed, are thereby made partakers both of an ointment and name. The like have saint Cyprian, saint Prosper, and saint Austin before cited; Furthermore, by Baptism we are but admitted into the City of God, but by Confirmation we are also admitted into his Camp, and thought worthy 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 Baptism; q. 72. art. 1. In Confirmation a man cometh as it were to perfect age of spiritual life Art. 5. Confirmation is a spiritual growth setting a man forward to a perfect spiritual age: Art. 6. 
The excellency o● one confirmed over himself not confirmed.  This Sacrament is given for a certain excellency, not of one man over an other, but of one man above himself as the same being a perfect man in respect of himself being a Child. Art. 10. Therefore 
As a man over a Child.  he who cometh to this Sacrament is held, as being yet spiritually weak or a Child: And Art. 5. He that is confirmed receiveth power publicly to profess Christ's Faith by mouth as it were by office. By which words of saint Thomas we see, both the effects and end of this Sacrament, which is to make strong men in Christ, of weak Children, to perfect that which Baptism had begun, and to make Soldiers of Christ by office and profession: But now let us see the effects, which Confirmation worketh in those that worthily receive it.   

CHAPTER. VIII. Of the effects which Confirmation worketh in those that worthily receive it.  
But as for those who worthily receive the Sacrament of Confirmation, besides the effects spoken of in the former Chapter, it worketh 
The confirmed put in the State of the Apostles on Whitesonday.  many other and more notable effects; For first it putteth them in the same Estate, in which the blessed Apostles were put 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 than received the grace of this Sacrament Without the Sacrament itself. Christ by his power of Excellency (whereby he is not tied to Sacraments) gave them the grace of this Sacrament without the Sacrament, and the primities or first fruits of the holy Ghost; This testify 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 giveth to every one, that then the descent of the holy Ghost upon the faithful people, gave to all: The same professeth the holy Church in the prayer, which she maketh over them that are confirmed, saying: God who gavest the holy Ghost unto the Apostles, and wouldst have him given to the rest of the Faithful by them and their Successors; And the same teacheth saint Thomas 3. p. q. 72. art. 7. Christ (saith he) by his power of excellency gave his Apostles the effect of this Sacrament, without the Sacrament, because they received the primities of the holy Ghost; And the same say other Divines.  
Secondly, it giveth habitual 
Confirmation giveth abundance of grace.  or justifying grace, and in that abundance and plenty, as it is said of the holy Fathers and Divines to give the Fullness of the holy Ghost, and not grace only, but also the. Seven gifts of the holy Ghost: For thus speak the Canons 
And the seven gifts of the holy Ghost.  de Const. D. 5. C. Novissime: The baptised, is signed in the forehead, that the seavenfold grace of the holy Ghost with all fullness of Sanctity, knowledge and virtue, may be declared to come upon man. Saint Clement Epistola cit. All must be consigned of the Bishop, that is, receive the sevenfold grace of the holy Ghost. Saint Ambrose l. 3. de Sacram. c. 2. These are the seven virtues when thou art confirmed. Saint Thomas. 3. p. q. 72. ar. 1 Confirmation is a Sacrament of the fullness of grace: Again, this Sacrament is given to obtain the fullness of the holy Ghost, whose working is manifold according to that Sap. 7. And art. 11. In this Sacrament the seavenfold grace of the holy Ghost, with all fullness of Sanctity, and knowledge and virtue cometh to man; And Sotus in 4. d. 7. qu. unica art. 7. It is a point of Faith, that this 
Gives more grace than any Sacrament except the Eucharist.  Sacrament is instituted to give the fullness of the holy Ghost, whereupon it followeth, with great appearance, that in this Sacrament is given a greater and more plentiful degree of grace, then in Baptism or in any other Sacrament, except the Eucharist & perhaps Priesthood; This show the Canons which say, that by this Sacrament we be made full Christians, increase of grace is afforded, and the seavenfold grace of the holy Ghost, with all fullness is given; And this appeareth in the holy Apostles, who 
Example of the Apostles.  though they had received the Sacraments of Baptism, of the Eucharist, and of Orders, yet were fearful, till they had received the grace of this holy Sacrament, and thereby were endued with strength from above; And as for the Sacrament of Baptism, the grace thereof seemeth to be so fare 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 given to a certain excellency of a man above himself, as the same being a perfect man excelleth himself being a Child. And ib. art. 11. For the greater effect this unction is re-reserued to the Bishop. The like hath Sotus loco cit. art. 1.  
Thirdly, it not only giveth 
Confirmation giveth a Sacramental grace.  habitual or justifying grace, and the seavenfold gifts of the holy Ghost, but also it giveth a special Sacramental grace. For as it is a special Sacrament, so also it giveth a Sacramenrall grace, which is a special assistance, which God bindeth himself to afford to those, who receive any Sacrament, for to effect that for which he 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 courageously to profess his faith, he doth bind himself peculiarly to assist to this end, those that receive this Sacrament; This 
What i● the Sacramental grace of Confirmation.  teacheth Suarez to. 4. d. 34. art. 2. It giveth (saith he) Sacramental grace, that is a special protection of the holy Ghost constantly to hold and profess a lively Faith; And seeing a lively faith includeth, both faith and Charity or grace, this Sacrament giveth a special protection of the holy Ghost constantly to hold both Faith and Grace; by which alone appeareth, what great good is gotten by having this Sacrament, and what great loss by wanting it; The like hath saint Thomas q. 72. ar. 5. In Confirmation (saith he) a man receiveth power to do those things, that belong to a spiritual fight against the Enemies of the Faith. And Pope Eugenius in Decreto Fidei. By Confirmation we receive increase of Grace, and are strengthened in Faith. S. Petrus Damianus serm. 1. de dedicat. In baptism the spirit is given for pardon, here for fight, there we are cleansed from Sin, here we are armed with virtues saint Melchiades Epist. cit. Before the descent of the holy Ghost, the Apostles were terrified even to denial, but after his visitation they were armed with contempt of life even unto Martyrdom: The same saith saint Gregory of saint Peter.  
Lastly, Confirmation remitteth Sin in those who 
Confirmation remitteth Sinne.  have not culpable ignorance thereof; For thus writeth saint Thomas q. 72. cit. ar. 6. If any man being in Sin, whereof he hath no remembrance, or else came not with perfect Contrition: So that he came not feignedly, he shall obtain remission of Sins by the grace given in this Sacrament; And the same Sotus in 4. d. 7. q. un. art. 7. and others say, who teach, that, Attrition thought to be Contrition is sufficient to come to this Sacrament; And for these so many and so great effects of Confirmation saint Denis c. 2. Eccles. Hierar. saith: Confirmation maketh men most Divine 
Confirmation maketh men Divine.  and c. 4. calleth Chrism, a Deifying Ointment; And the Council of Laodicea cap. 48. The ointment of Supercelestial Chrism, and most holy Chrism. 
Chrisme a Deifying ointment.  And thus have we seen the effects of Confirmation. Let us go to the Prerogatives thereof.   

CHAPTER IX. Of the Prerogatives of the Sacrament of Confirmation.  
THe first Prerogative of 
The name of the holy Ghost attributed to Confirmation.  the Sacrament of Confirmation, whereof we will speak, is taken from the name, wherewith either itself, or the effect thereof generally and usually signified in the holy Scripture, which is the very name of the holy Ghost, the third person in the holy Trinity; For Christ our Saviour speaking Act. 1. (as is before related) of the grace of this Sacrament: which he would pour down upon the Apostles in the day of Pentecost, saith. John indeed baptised with water, but you shall be baptised with the holy Ghost after these few days: And S. Luke Act. 2. relating the performance of this his promise saith There appeared to them parted tongues as it were of fire, and they were all replenished with the holy Ghost; And C. 8. speaking of the Confirmation of the Samaritans by saint Peter and saint john, he saith: Who when they were come prayed for them, that they might receive the holy Ghost, for he was not yet come upon any of them, but they were only baptised in the name of our Lord JESUS: Then they imposed their hands upon them, and they received the holy Ghost. And when Simon (Magus) had seen, that by the imposition of the hand of the Apostles the holy Ghost was given he offered them money, saying: Give ●e▪ also this power that on whomsoever I impose my hands he may receive the holy Ghost. Note. 1. How often in so few ●ordes the Sacrament of Cō●●rmation or the effect thereof, is called the Holy Ghost. 2. How, even they, who had been baptised, are yet said not to ha●e received the holy Ghost, till they were confirmed; And in like manner he saith Actor. 19 Hearing these things, they w●re baptised in the name of the Lord JESUS, and when Paul had imposed hands upon them, the holy Ghost came upon them.  
Now if it were a singular honour to Abraham, and S. Peter, that God would give them special names because that did both declare Gods special favour to them, and the names did declare their Excellency, because 
God giues not empty names.  God doth not impose vain or empty names, which signify nothing, as Abr●hams name doth signify that he was, Pater multarum gentium and Peter name that he was The Ro●ke of the Church, what a Prerogative or honour think we is it, to this great Sacrament, that God would not only give it a peculiar name, but also would appropriate his own name unto it, at least in its effect; For this must needs argue both his special favour towards this Sacrament, and also a peculiar virtue in the Sacrament, and Gods special assistance in working of it.  
The second Prerogatine is 
Confirmation call●d the Sacrament of Chrism.  taken from that name, which the holy Fathers, Greek and Latin, have given to this Sacrament, calling it the Sacrament of Chrism; For seeing (as the same Fathers teach) Christ's own name is derived from Chrism, it must needs argue what great account they made of this Sacrament, in giving to it that name of which Christ's own name is derived; So that the Sacrament of Confirmation hath at least in its effect, the name of the holy Ghost appropriated unto it by the holy Scripture, and also the fountain and origen of Christ's name appropriated to it by the holy Fathers, which are as great Prerogatives for names as can be.  
The third Prerogative is taken from the promise of 
The grace of Confirmation the great promise of God.  the effect of this Sacrament, which seemeth by Christ's words Act. 1. to be that great words Act. 1. to be that great and special promise of his Father, whereof he had so often spoken to his Apostles: For thus writeth saint Luke: He commanded them that they should not departed from Jerusalem, but should expect the promise of the Father, which you heard saith he by my mouth; For John indeed baptised with water, but you shall be baptised with the holy Ghost after these few days; Lo how he calleth the grace of this Sacrament, that great promise of his Father, which so often he told them of, And the like may be gathered out of saint Peter words: Act. 2. And sure it is that that which God the Father so specially promised, and which Christ so often spoke of, is some special and singular matter.  
The fourth Prerogative is 
Confirmation specially graced with miracles▪  the great and continual miracle, wherewith almighty God in the beginning of his Church vouchsafed especially to grace and authorise this Sacrament; For when the grace of this Sacrament was bestowed upon the Apostles act. 2. Suddenly there was made a sound from heaven, as of avehement wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them, and they were all replenished with the holy Ghost, and they began to speak with diverse tongues, as the holy Ghost gave them to speak; And Act. 19 When saint Paul had imposed hands upon some, the holy Ghost came upon them, and they spoke with tongues, and prophesied. Lo with what great miracles almighty God did in the beginning of the Church grace and commend to us this great Sacrament, as that at the giving thereof he would give the gift of tongues and of prophecy: the like gracing of other Sacraments we find not in holy Scripture; which perhaps was the cause, why that wretch Simon Magus specially desired to buy the power to give this Sacrament; Neither did God only in the beginning of his Church thus grace this Sacrament with miracles, but also afterwards; For saint Optatus l. 2. telleth that when the Donatists cast out of a window, a vial of holy Chrism, there wanted not the hand of an Angel to receive it, and by the power of God it rested unbroken among the Stones: Saint Bernard in vita Malachiae, reporteth, how saint Malchus cured a Lunatic person by Confirmation, and he greatly commendeth saint Malachi, for renewing the most wholesome use of Confirmation, which had been for some time intermitted in Ireland. Saint Rembert also curied a blind man by Confirmation, And the like did saint Faro, as may be seen in their lives in Surius; And as the Ecclesiastical Histories record, 
The Devil's mouth stopped where the confirmed are ver.  the Devil could give 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 jul. Prudent. in Apotheasi.  
The fifth Prerogative is, 
God appointeth his chief Officers for proper Ministers of Confirmation.  that the Holy Ghost, as he appropriated his own name to this Sacrament; so he chose the Apostles and Bishops their Successors whom he appointed for Governors of his Church, for the proper Ministers of this Sacrament. For whereas other Sacraments besides Orders, can be administered by inferior Priests, this can be administered only by a Bishop, where upon in our English 
Why Confirmation called Bishoping.  language it is called Bishoping of the proper and peculiar Minister thereof; For thus defineth the Council of Florence; Whereas a simple Priest may give the other unctions, this none but a Bishop must give, because it is read of the Apostles alone (whose place Bishops have) that they gave the holy Ghost by imposition of hands. The same is to be seen. De Consec. d. 5. Com. de his, Cap. Man. and d. 4. Conc. Presbiteri. Hereuppon the holy Church saith in her prayer after Confirmation: God who gavest the holy Ghost unto the Apostles, and wouldst have him given to the rest of the Faithful by them and their Successors etc. In which words the holy Church both saith, that God would have all Christians to be confirmed, and also that he would have them confirmed by the Apostles and Bishops their Successors, and doth insinuate as well, that God commandeth Christians to be confirmed, as that they should be confirmed by Bishops. And why God would have Bishops to be the proper and peculiar Ministers of this 
Why Bishops properly Officers of Confirmation.  Sacrament: Saint Thomas 3. p. q. 72. giveth two reasons. The one is because men in this Sacrament are made Soldiers of Christ's Camp, and to make Soldiers, belongeth only to the Captains of the Army, as Bishops are: and not to inferior Officers, as Priests be. An other is, because this Sacrament is to make men perfect, and therefore belongeth to Bishops, who are in State of perfectors and of dispensers of God's mysteries; And hereuppon saint Melchiades Epistola cit. inferreth, that because Confirmation can be given only by high Priests, that is Bishops, and Baptism can be given by inferior Priests, therefore, Confirmation is more to be reverenced and esteemed 
Confirmation preferred before Baptism.  then Baptism; And saint Thomas q. cit. addeth: Because this Sacrament is of more efficacy to perfect in good, than Baptism, therefore it is committed to a more worthy Minister.  
The sixth Prerogative of 
The nobleness of the matter of Confirmation.  Confirmation is taken from the nobleness of the matter thereof: For whereas the matter of Baptism is simple water, and of Extreme Unction, simple oil, the necessary matter of this Sacrament, is Chrism, that is a mixed or Compound ointment of oil and Balm, which is a most precious liquor and rare to be found; And (as Pliny saith l. 12. c. 25.) to be preferred before all odours; And besides this, Chrism must be hallowed by a Bishop; For thus declareth the Council of Florence: The matter of Chrism is made of oil, which signifieth the cleanness of the Conscience, and of Balm, which signifieth the odour of good fame, hallowed by a Bishop. And as Suarez saith, tom. 4. d. 33. art. 2. It is of necessity of the Sacrament, that Chrism be hallowed of a Bishop, and it is the opinion of all Divines few excepted; And in like manner Sotus in 4. d. 7. q. v. art. 2. saith: It is the general opinion almost of all, that the mixture of Balm is of the Substance of the Sacrament; And it must needs argue a great dignity of this Sacrament, that the holy Ghost would require for the necessary matter of it, so rare and precious a liquor, and also the hallowing thereof by his chief Officers, and Governors of his Church.  
The seaventh Prerogative 
The nobleness of the part whereon Confirmation is ministered.  is, that whereas other Sacraments are ministered in other parts of our body, Confirmation can be ministered only in the chiefest and highest part thereof, that is, in the forehead: This well noted saint Austin in psalm. 14. in these words: Many Sacraments we receive in other and other manner, for some we receive with our mouth, other through all our body, but because we blush with our forehead, he that said who shall be ashamed of me etc. Hath set as it were the very ignominy, and which Pagans deride, in the Seat of our bashfulness; Dost thou here a man insult upon one that is shameless, and say, he hath no forehead? What is it, He hath no Forehead? He is shameless? Let me not have a bare forehead, Let the Cross of Christ cover it. So that we see that this Sacrament of Confirmation challengeth unto itself by God's appointment, the chiefest name, to wit the name of the holy Ghost, the chiefest Minister in God's Church, to wit a Bishop; the chiefest matter, to wit holy Chrism; and the chiefest place of our body, to wit the Forehead; which are great Prerogatives, and clearly show the greatness of this Sacrament. Now let us see the Ceremonies, which are to be used in the ministration of this Sacrament.   

CHAPTER. X. What Ceremonies are required in the administration of the Sacrament of Confirmation.  
THe first Ceremony touching 
The attire of the Bishop when he confirmeth.  the Bishop is, that he be attired with a Cope, Mitre, Stole and Crosier, as is described in the Pontifical, and appointed by the S. Congregation de Episcopis, And an other Condition is, that the Bishop confirm none but in place of his own jurisdiction, and those only also, who are under his jurisdiction. Piasecius. 1. part. Praxis C. 2. art. 2. Armilla verb. Confirmatio, Tolet. l. 1. c. 24.  
As for those that are to be confirmed, the first Ceremony 
Sign of the Cross.  is, that their anointing in the forehead be done with the sign of the Cross, without which sign (as saint Austin saith) no Sacrament is rightly made. An other is, that the party confirmed have a Godfather or Godmother 
Godfather.  for to instruct the new Soldier of Christ, how he is to use his spiritual weopons and armour then given to him. And none can be Godfather or Godmother in Confirmation to any, to whom they cannot be such in Baptism, Neither yet may the same be Godfather or Godmother to any in Confirmation, to whom they were such in Baptism, but different Godfathers or Godmothers, are required in these different Sacraments; A third Ceremony is, that a Struck on the Cheek be 
A Stroke on the Cheek.  given by the Bishop to the party confirmed, to admonish him thereby, that now he undertaketh a profession to bear blows if need be for the profession of Christ's faith; And in Catholic times there should be a band of linen bound about his Forehead for three days, till the Chrism were dried, and then his Forehead washed by a Priest, and the washing and linen cast into the fire.   

CHAPTER. XI. What disposition is required in those that receive the Sacrament of Confirmation.  
AS for their disposition in Soul, First is 
Disposition in Soul.  required, that they have been Christened, because Baptism is the foundation of all Sacraments, and particularly required before Confirmation, because this is the perfection and Compliment of Baptism; Secondly, they must be in State of Grace, or at least not guilty of the State of mortal Sin, because this Sacrament is instituted to increase Grace, not to remit sin though it do so sometimes, as is before related out of Saint Thomas; Thirdly 
In mind or purpose.  one must not receive it for Curiosity, or that he may say he hath been Bishoped but with a purpose to become a perfecter Christian then he was before, more courageous in professing of Christ's faith, and more thankful to God, who bestowed this great Sacrament on the Church; to Christ who purchased it with the price of his precious blood, and to the holy Ghost who cooperateth with it since it was first instituted, and that without all Exception of persons; And as for disposition of body, it should 
In body.  be received fasting, and not only in the morning, but even with fasting over night.   

CHAPTER. XII. How one may know whether he hath worthily received the Sacrament of Confirmation.  
Seeing that God's grace is never idle, except it be our fault, but ever like fire, active and working, and that the grace of Confirmation, is of Children to make us men in Christ, and of Ordinary Christians, to make us chosen and courageous Soldiers; If we consider, what is the difference betwixt a Child 
Difference betwixt a Child and a man.  and a man, and betwixt an Ordinary man, and a Soldier, we shall gather whether we have received the grace of Confirmation or no. A Child therefore looketh only to things present, a man looketh also to things to come: A Child only attendeth to pastime and pleasure, a man hath also consideration of profit; A Child is ready to sell his Inheritance for a trifle or babble, a man maketh more account of his Inheritance; A Child hath Childish behaviour, a man hath more mature and decent Carriage; And in like manner, an Ordinary 
Betwixt an Ordinary man & a Soldier.  man is fearful, not only of great, but also of small dangers, and not only of true dangers, but also of shadows; a Soldier adventureth upon Pikes, upon Canons, upon breaches, upon what danger soever preferring the honour of his profession and quarrel of his Prince before his life.  
Wherefore if after Confirmation 
When one hath unworthily received Confirmation.  we be as Childish in Conditions, as we were before, think as much of this world and as little of the world to come, as before we did; be as much given to vain pastimes and pleasures, and as little regard our spiritual profit as before, be as ready to sell our heavenly Inheritance for babbles or trifles of this world as before we were; and finally be as Childish in our conversation and imperfections as before: And likewise if we be after Confirmation so fearful of persecutions and troubles for profession of Christ's true faith, as we were before, it is greatly to be feared, that in vain we received, the grace of this Sacrament (as saint Paul speaketh,) or rather have received the Sacrament, but not the grace thereof.  
But contrariwise if after we be confirmed, we find 
When worthily.  ourselves to thinkelesse of things present, and more of the world to come, of the eternal reward of virtue, and the everlasting punishment of Sin, if we scorn to sell our heavenly Inheritance for trifles of this world, if we be more attentive to our spiritual profit, and to lay up treasure in heaven, if our Conversation towards God and the world be more discreet, more mature, and grave, we may justly hope, that we have worthily received this Sacrament, and say with the Apostle: When I was a Child I thought as a Child, but being now become a man, I have cast away that which is Childish; And the same we may gather, if like worthy Soldiers of Christ, we contemn dangers for his Cause, knowing that we fight under a fare greater Captain, than temporal Soldiers do, 
Different cause of temporal and spiritual Soldiers.  for a fare better cause, with fare surer hope of Assistance, with fare greater Assurance of victory, and for a Reward incomparably greater, which neither eye hath seen, nor ear hath heard, nor heart hath conceived; which God for his goodness and the Passion of Christ grant us all by this Sacrament to attain unto.   
FINIS.  
All Praise to Almighty God.   


Faults  Pa. Lin. Escaped. Corrected. 3. 1. the see these 21. 15. power prayer 22. 10. Conc. 38. Canon. 38. 25. 12. 34. Sent. 342. Sent. 33. 1. such commandment. such a commandment. 111. 10. curied. cured.