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tradition to the Church. And that the Apostles durst not

have taken upon them, as of themself, to institute any sacra-

ment. And this is the opinion of S. Clement, in the 4th

epistle : whose words be these :

Omnibus ergojl'sfmandum est sine mora renasci Deo, ct

demum consignari ab Episcopo, i. e. septiformem gratiam

Sp. Sancti percipcrc ; quia incertus est uniuscujusque ex-

itus vitce. Qiium autem regeneratus fuerit per aquam, et

post modum septiformi Spiritiis gratia ab Episcopo, ut me-

moratum est, conjirmatus, {quia aliter perfectus esse Chris-

Q^^^tianus nequaquam poterit, nee sedem habere inter perfectos,

si non necessitate, sed incuria aut voluntate remanserit, ut

a B. Petro accepimus ; et ccBteri sancti Apostoli, prcEcipi-

ente Domine, docuerunt,) Deinde ex operibus bonis ostendat

in se similitudinem ejus, qui eum gemiit, Patris.
By which words of S. Clement the first question is an-

RECORDS AND ORIGINALS. 341

svvered, that is, That this sacrament is institute, pracipiente

Dotnino.

And by the same words a}>pcarcth answer to the second

tjuestion, That the outward sign is consig-natio facti ah

Episcopo; and tliat the graces conferred in the sacrament

be the graces called, The seven gif Is of the Holy Ghost.

And hereby may appear the answer to the third question.

That forsomuch as the seven graces be given in this sacra-

ment, that these graces be his promise, by whose command-

ment the sacrament is institute.

Again, S. Dionyse, whose book, De Ecclesicc Hierarchia^

is wholly grounded upon the traditions apostolic, as himself

avoweth, makcth mention of this sacrament, as had in use

in the time of the Apostles, after the rite of the Church,

that is used now with chrismation. Wherfore since the

said Apostles, as afore is said, durst not institute any sacra-

ment, we must needs think, that the institution came from

Christ, the declaration and tradition from the Apostles,

And to the second question answer may be made by the

words of S. Dionyse, which saith, that this sacrament is,

mictio perjiciens et confirvians post regenerationem, et quod

conjungit perf'ectum et consummatu7ii Spiritui Sancto : et

quod pe?- hoc sacramentum datur Sp. Sanctus.
And so answer may be made to the third question, as

afore. That since the H. Ghost is given by the conferring of

this sacrament, that the proces of grace in this sacrament

Cometh from him, by whose authority it is institute.

S. Augustin also writing contra Petilian. imum Dona-

tistam, saith, Quod scLcramentuni chrismatis in genere vi-

sibilium sacramentorum est sacrosanctum^ sicut et Baptis-

vius. Which cannot be true, unles the sacrament of Con-

firmation be institute by Christ.
Also, S. Dionyse, S. Clement, and S. Fabyan say, that

the sacrament of Confirmation is a sacrament performing

[perfecting] the sacrament of Baptism. And S. Dionys saith,

that he that is baptized is but initiate, that is, entred, and

that by chrysmation of the Bishop he is made perfect. And

z 3

342 APPENDIX OF
so also S. Clement, S. Melcliiades, and S. Urban say, that

afore the receiving of this sacrament, haptizatus non est

plene Christianus. By which thing it appeareth, that the

sacrament of Confirmation cannot be institute by mans au-

thority. For no man can perform the work of God.
And need must hereof follow, that the said sacrament

being institute of Christ, the effect therof must be grace.

For he doth nothing institute, but for our ghostly wealth.

And therfore he doth assist his sacrament, as S. Cyprian

saith, Hie omnibus Ecclesice sacrayiientis interest, qiice ipse

efficit et consummat. But forasmuch as S. Clement, S. Mel-

chiades, and S. Urban say, that haptizatus 7ion est j^ei^ecte

nee plene Christianus, prmsquam conjirmetiir ab Episcopo ;

least any men should hereof conceive error, that if (without

230 contempt of this sacrament) any man already baptized, and

forthwith dying, should not be taken for a ful and perfect

Christen man, as to the effect of the sacrament, the holy

Bishop of Rome and Martyr Melchiades words do wel

avoid : which be these ; " The H. Ghost which descended

" vpon the waters of baptism, gave ful innocency at the

" font: but in confirmation it giveth increase to grace.

" And for because while we live in this world we must pas

*' among our invisible enemies in great danger, therfore in

" Baptism we be regenerate to life ; after Baptism we be

" confirmed and strengthned to fight: in Baptism we be

" cleansed ; after Baptism we be strengthned. And altho

" to them that shal strait pas out of this world the benefit

" of regeneration doth suffice ; yet to them that shal live,

" the helping of confirmation is necessary. Regeneration by

" it self saveth ; Confirmation armeth and strengthneth to

" fight," &c. And after this maner the saying of the Coun-

cil of Orleans be under stonde, that he that is baptized shal

never be a Christen man^ unles he be chrismed by the confirm-

ation of the Bishop. And so by the words of the same S.

Melchiades, among other things, doth appear, that one special

benefit of the sacrament of Confirmation is ghostly strength

to fight. Which effect is also shewed by divers other writers.

RECORDS AND ORIGINALS. 343

Thejiidgmetit ofTho. Goodrich, Bishop of Ely.
I. Whether this sacrament be, &c.
As touching this sacrament of Confirmation, as it is now

used, there is no expres mention made in the N. Testament

of the institution therof by Clirist. But the holy and antient

Fathers hath taken it for a sacrament of the N. Testament ;

grounding themselves upon the Acts of tlie Apostles.
II. What is the oiitzcard sigm, &c.
The outward sign is imposition of hands, or the anoynt-

ing with chrism, and the prayer. And yet it is not to be

doubted, but the receivers of this sacrament receive such

graces as be necessary for them, according to the promise of

Christ made unto the Church, and to the Ministers of the

same. Even as it pleaseth him, qici dividit singulis prout

vult, as saitli S. Paul.
III. What promises be made, &c.
Responsum est supra. Altho that confirmation, as it is

now used in the Church, hath no special promise of God

expressed in Scripture therto annexed, yet certain it is, that

imposition of hands was a sacrament ministred of the Apo-

stles to them which were baptized ; wherby they received

the gifts of the H. Ghost invisible, and to the confirmation

of their faith, and stx'ength of that which they had professed

before in Baptism.

Which imposition of hands derived from the Apostles

times, was not only given to men of years and discretion,

first examined by the Bishop, before the congregation, of

the articles of their faith, and promptnes to profes the same 23 1

against al persecutors therof: but also to infants and yong-

lings : folloAving the example of Christ, which put his holy

hands upon the infants, prayed for them, and blessed them.
As touching the ministry of this saci-ament, forsomuch

as in the Acts of the Apostles it appeareth, that the Apostles

impmiebant manus : and not Philip, wliich baptized the

Samaritans; therfore I think that the Bishops, which be

called the successors of the Apostles, be the convenient

INIinisters. For so the use hath obtained from the begining,

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344 APPENDIX OF

saith Innocent; which was long before Gregories time;

which seemeth rather to permit that unto Priests for the

avoiding of slander, than that it should be their office indeed

to confirm.

The judgment of Hilsey, Bishop of' Rochester.

Laus Christo.

For as myche as^ the elder Fathers of the Catholic

Chyrche hitherto hath takyn these sacramental rites and

godly ceremonies, that ys to say. Confirmation, Order, Wed-

lock, and Extreme Unction, to be sacrapients of the new

law, and to be ordenyd by Christ unto special effects of

grace, the which ys required in every sacrament ; and now,

through more diligent search of Scripture than hertofore

hath byn used, are brought in question ; lest peradventure

between these two opinions, the Catholic Chyrche mought

fal from the upright and true knowledg of God and his

ordinance, hyt can be no less than our dutys, to whom ys

committed the charge spiritual of the said Chyrche, to

search the truth herof, and to set out syche doctrine, that

the simple and unlearnyd people may be instructyd, what

and wherin standeth the verity of the said rites and godly

ceremonies: considering that hyt hath pleased the Kings

Highnes to command us to the same.
Christ yn the xi. chapter of Mark, wheras he had put

out buyers and sellers out of the temple, and said, Nolite

facere domum Patris mei domum negotiationum ; then

came unto him the High Priests and the Scribys, saying, In

qua potestate hoc facis ? And he said, Interrogaho et vos

unum sermonem. Baptismus Johannis, e coelo erat, an ex ho-

minibus ? At the which question, as astonied, they thought

yn themself, Yf "ive say, that hyt came from hevyn^ he shal

or wol say, Why do not you beleve yn hyt ? J[f we say, Yt

came by the techynge of meti, then the peo2Jle wyl be of-

fendyd and slawnderyd, that tajceth Joan as a true prophet.

Now let us expownd thys text. First, the text techeth us,

that afore we can enter to this question, Baptismus Jo-

hannis, kc. the word of God must drive out of the temple

RECORDS AND ORIGINALS. 345

al buyers and sellers of dignities and benefices, promotions

and advantages, that they may perceive the power of God

speaking to us and them yn his Scripture, as the High Priests

did then perceive him in his deed. Then shal you soon per-

ceive them that shal say, In qua potestate hoc facis ? To

this purpose your question, Baptismus Johannis^ &c. The

Baptism of John was not a sacrament of the new law or-

deyned to endure from tyme to tyme, but ordeyned and 232

sent from God by hys Prophet to bryng the infant Chyrche

to the knowledg of Christ, to be the readyer to beleve his

hygh mysteries and sacraments, that he afterward openyd

not only to the Jews, but to al that beleved or shuld be-

leve in hym. And for thys was imposition of hands or-

deynyd, not to contynue in that effect as it dyd in the be-

gynning of the infant Chyrche, but to bryng the baptizyd

people unto a ready dysposition to receive the gifts of the

H. Ghost in visible synys. The which visible synys are

now so far out of sight, that we nother se them, nother fele

them by ony confirmation, that we reseve now in the

Chyrche, More saith Durand, that Baptism is sufficient in

time of'pecLce. Although Confirmation were requisite in time

of persecution, yet we read of many that without this con-

firmation the Chyrche useth in oyl, as Peter, Paul, and other

the Apostles, yea and many others, that tvithoiit confirm-

ation hath stande to death before the persecutors, baptized in

their own bloud. As for example, loke on Emerenciana, &c.

Then this sacramental rite or godly ceremony, the which

is to be judged no less than a godly ordinaunce, was not of

syche necessitie, nother of syche effect, as it is taken for this

time, as afterward shal be shewyd. Wherfore as Christ

moved this question to the High Priests and Scrybbys, so is

thys question purposyd unto us. Whether that confirmation

in oyl, with this word, Consigno te, &c, be of Christs or of

mannys techyng. Yf yt be of Christs, beleve yn yt ; yf of

mannys techyng, say not, Timemus plebem. For truth must

be truth, and though the woi'ld wholly resist yt, and the

headers of that truth that God techyth cannot escape just

judgment. But thatyt ys of Christ, S. Tomas in the third part

346 APPENDIX OF

of hys Summs Q. lxxii^. Ar". i^. ad 7. saith, Christus in-

stituit hoc sacramentum non exh'ibendo, sed promittendo.

Where he grauntyth that Christ did not indede institute this

sacrament, but did promise yt. For the which he bryngeth

a text of Joh. 16. chap. Si non abiero, Paracletus non ve-

niet ad vos, &c. - - - this, how much yt makyth for this

purpose that confirmation in oyl, &c. is a sacrament of the

new law, and that yt geveth augmentum graticB^ or strength

against persecution, there is nothing les meant therin.
Truth yt ys, that the H. Gost geveth thys, but we daily

see, that they that are now confyrmyd lackyth much of the

strength that dyvers had that never recevyd syche con-

firmation. And where he and Durand with others alledgeth

Melchiades, Ad Hispaniarimi Eplscopos, though he be de-

nyed of some, yet graunt yt, that he sayth so, then have

you provyd, that a man sayth so, and not Christ. But he

alledgeth the Acts of the Apostles, that Peter and Johan

leyd their hands upon the people of Samary, that had re-

cevyd baptism, and therwith they recevyd the H. Gost.

Truth y t ys, that they dyd so ; and so was the Holy Gost

gevyn: but there ys no promyse, that as often as we do

thys, that then he or she, that we do so unto, furthwith al

shal rcceve the H. Gost with syche gyfts as the Samaritanes

dyd. And yet yt ys necessary, that we have syche promyse

afore that we should make a doctrine to the people, that

they shal beleve, that every man that ys confyrmyd shal

inevitably (al thyngs done that ys usyd to be done by Myn-

isters of the Chyrche) receve the H. Gost in such effects.

233 More, yf we stand in contention herein, and say, that

though we have no expres wretyn word for thys, yet we

have the unwretyn verity; surely then have we a large

garden to gather what we lyst, and approve al thyngs for

sacraments that the Fathers hath receved, and beryth a

signification of holynes ; as holy asshys, holy plame, [palm,]

holy water, &c. and shal so increse to an infinite nomber

without nede of sacraments.
And more, Where there ys alledgyd S. Denys in Qto.

Ccelestis Hierarchiae, Est quadani perfectiva operatio, rptam

RECORDS AND ORIGINALS. 347

chices nostri, quos Apostolos vacant, chrismatis Jiosticnti no-

minant ; I graunt that Denys there speakyth of the creme^

but not of syche sacrament of creme, that the Chyrche now

iisyth. Whcrfore I graunt, that the use of creme came

from the Apostles, but not with doctrine, that whosoever re-

cevyth yt, recevyth yn it sept'iformem Spiritum.

Wherfore, I suppose, that thys holy rite and godly cere-

mony began by holy Fathers, to examyne the fcith of them

that were baptized infants, Avhen that they shuld come to

yeres of discretion, as my Lord of Harfords [Herefords]

boke more evidently [sheweth;] and then,^9^r verbum ct

orationcm, et impositionem manuum, confyrmyd that feitli

which they did confes with their mouths. And thys ys in

my judgment not to be dispisyd, but to be allowyd and ap-

provyd, yea although that syche Mynisters take therunto

holy oyl, as they do now at thys day.

The judgment of Long-land, Bishop of Lincoln.
Ad primam quaestionem. Confirmatio est sacramentum

novae legis, et institutum a Christo.

Probatio. Primo, testimonio Fabiani Martyris, demen-

tis et Dionysii.

Conjirmatio dat gratiam.
Secundo. Quod conferat gratiam, docent loci Act. 8. et

19. Quos omnes interpretes de confirmatione intclligunt.

Et praeterea Origenes, lib. i. Peri Archon, capite 3. Au-

gustinus lib. 15. De Trinitate. cap. 26. Beda, Act. 10. Chrys-

ostom et Theophylactus, super initio G. cap. ad Hebraeos.

Augustinus hb. % Contra Literas Petiliani Donatista^.cap. 19.

Slgna Ext€7-na:
Ad secundam quaestionem. Impositio manuum. Con-

signatio crucis in fronte, adhibito etiam chrysmate.

Probatio. Manuum impositio habetur expresse ex Actis

Apostolorum. Consignationem cum chrysmate, Fabianus et

Dionysius aiunt se ex Apostolis accepissc, ex traditione

divina.
Promissio.

Proftiissionem sanctam huic sacramento citat Petrus, 2.

Act. ex Joele, cap. 2. Et erit in novissimis diebus, dicit

348 APPENDIX OF

Deus, Effundam de Spirit ic mco super omnem carnem, et

prophetabunt Jilii vcstri^ &c.

234 The Judg7nent ofCapo7i, alias Salcot, Bishop of' Bangor,
1^. Quest. Whether this sacrament be of the N. Testa-

ment^ instituted by Christ, or not ?

Thanswere. This sacrament is a sacrament of the N.

Testament ; thus meaning instituted, (since the tyme of the

N. Testament preached,) not of Christ, so far as we can know

by Scripture, but of the Fathers of the Church.

9A^. Quest. What is the outxoard sign, arid zvhat be the

invisible graces promised in this sacrament ?

Thansw. That the outward signes be the unctions with

chrism, and certain words therunto appointed. The invisi-

ble graces promised by Scripture, we can find none : but by

Doctors we find, that therby is given a ghostly strength to

confes boldly faith, and to resist the temptations of the

adversaries.

3'^. Quest. What promises be made, that the said graces

shal be received by this sacrament 9

Thansw. Promise made by Scripture we find none. The

Doctors write, that by this sacrament be received the graces

above mentioned.
The Judgment of Stokesly, Bishop of London.
The first question, Whether the sacrament of Coiifirm-

ation be a sacrament of the N. Testament 9 &c.

To this I answer, That it is.
The second question, What is the outward sign and the

invisible graces 9 &c.

To this I answer, That the words Signo te signo sanctce

crucis, et confirmo te, &c. with the consignation, with the

cream, imposition of hands of the Prelats, be the signes :

and the increase of the gifts of the Holy Ghost, and espe-

cially of fortitude, to speak, shew, and defend the faith,

and to suffer for the same in case need be, [be the invisible

graces.]
The third question, What promises be made of the said

graces ?

RECORDS AND ORIGINALS. 349

I answOT, That the facts and deeds that be expressed in

the books of the Apostles, with the effects ensueing, by the

imposition of their hands upon them that before had received

remission of their sins, joined with the promises of Christ

made to his Church, and the continual belief of the univer-

sity of the same Catholick Church, from the time of the

Apostles hitherto, without contradiction of any man, (igno-

rants and suspects of heresy only excepted,) maketh us, and

in my opinion (without prejudice of other mens opinions) 235

ought to suffice to make al men, that hath promised to be-

lieve the Catholick Church, assuredly to think, that God

hath made the promises of the said grace.

Ego Joannes London, sic respondeOy fretus auihori-

tate, et testimonio antiquissimorum, eorumque doctis-

simorum pariter ac sanctissimorum virorum, et

p7-a:cipne sanctcB matr'is nostrce JEcclesicB Catlwlicce :

cui etiam in non expressis in sacra Scriptura, non

multo mimes quam scriptis^ fides adhibenda est: nisi

tarn de baptismo par vulorum, quam deperpetua Dei-

par os Virginis integritatc, et id genus compluribus,

quibus sine salutis periculo nemo discredit, licebit

salvafide contradicere.

The judgment qfCrannm; Archbishop of Canterbury .

Whether Cmifirmation be instituted by Christ ?

Respon. There is no place in Scripture that declareth

this sacrament to be instituted of Christ.

First, For the places alledged for the same be no in-

stitutions, but acts and deeds of the Apostles.

Secondly, These acts were done by a special gift given to

the Apostles, for the confirmation of Gods word at that time.

Thirdly, The said special gift doth not now remain with

the successors of the Apostles.

What is the external sign ?
The Church useth chrisma for the exterior sign, but the

Scripture maketh no mention thereof.

What is the efficacy of this sacrament ?
The Bishop, in the name of the Church, doth invocate

350 APPENDIX OF

the H. Ghost to give strength and constancy, with other

sjoiritual gifts, unto the person confirmed. So that the effi-

cacy of this sacrament is of such value as is the prayer of

the Bishop, made in the name of the Church.

^ . . ^ H(Ec 7-espondeo, salvo semper eruditiorum et Ecclesiaz
with the OI'thodoX'CEJudicio.
Archbi-

shop's own The judgment qfDr. Wotton, sometime Dean of Canterhury

rest above and York.
of his Se- To the first part of the question I say, That confirmation

cretary. Jg a sacrament of the N. Testament.

To the second part I say, That other it is instituted

by Christ, or else not inspired the Apostles by the H.

Ghost.

23 O To the second question I say, That the outward sign of

confirmation is the touching and marking of the forehead by

the hand of the Minister to that sacrament deputed. And

the invisible grace is a corroboration, or a strengthning and

encouraging of him that receiveth the said sacrament, to

resist his ghostly enemy ; and the more willingly and boldly

to confes the name and the crosse of Christ.

The third question dependeth on the first and second.
Thejiidgmcntqf'Dr. Barbar, sometime Advocate in the
Arches.

Ad primam. Credo non liquere ex Scriptura de institu-

tione ; sed ex apostolicis Ecclesiae traditum existimo.
Ad secundam. Credo manus impositionem esse signum ;

oleum additum esse, quemadmodum fit in Baptismo, non ad

sacramenti essentiam.
Ad tertiam. Credo non apparere certam promissionem

gratias in Scripturis. Nihilominus Sp. Sanctum dari credo,

et ita credere piissimum duco.
Hcec 7-cspondeo, salvo Ecclesice ortliodoxcB jndtcio. A

qua recedere non intendo, siquicquam responsum sit

aliter quam istajudicaverit.
The judgment of Dr. Bell, Archdeacon of Glocester.

First, of the first. That Confirmation is a sacrament of

RECORDS AND ORIGINALS. 351