Laying on of Hands, Part 1 – Part 2
Canons and Decrees of Councils.
In the Council of Laodicea C. Laod.in Phrygia Pacatiana, held under P. Sylveſter the firſt of that Name, Biſhop of Rome about 315. It was decreed in the 48 Canon, that the Baptiſed ought to receive after Baptiſm the moſt ſacred Chryſme, and be made partakers of the Heavenly Kingdom. Vice com. p. 371.
In the Council of Eliberis in Spain, C. Eliberis.held 305. unde Pope Mercellius. It was decreed in the 38 Canon. That ſuch as ſayled into ſtrange Countries, or if a Church be not near at hand, a Believer if he hath Baptiſm intire viz. Baptiſm and Confirmation, and have not two Wives, may Baptiſe a Catechumen in caſe of neceſſity through ſickneſs, but ſo that if he Recover, he bring him to the Biſhop that he may be perfected by Impoſition of Hands, and Canon 77. If any Deacon ſhall without a Presbyter Baptiſe, the Biſhop ought by bleſſing to perfect or Confirm them.C. Carth.
In the 4 Council of Carthage under P. Innocent the firſt, about 418. It was decreed that there ſhould be Impoſition of hands for the Abſolving the Penitent, Vicler. L. 2. de perſecut. Vandal.C. Spalen.
The Council of Spalenca, ordained that the Baptiſed were to have hands laid upon them and to be ſigned with Chriſm, and that the Biſhops only were to perform it. Magdeb. Cent. 7. p. 148.
C. Bracerens.The Council of Bracerens c. 7. Commanded that a little Balſom ſhould be put into the Conſecrated Oyl, and that no leſs Reverence ſhould be paid to this Ceremony, than to Baptiſm it ſelf. Mag. Cen. 7. p. 148.
The Council of Conſtantinople chap. 7. That none were to be admitted to Confirmation but thoſe that were inſtructed by Catechiſm, C. Conſtanand could ſay the Creed and Lords Prayer by heart. Mag. Cen. 7. p. 148.
C. Cabil.The Council of Cabillonoſis Cap. 6. In the time of Pope Eugenius, Decreed that the Baptiſm of the Adult ſhould preſently, if Infants after ſome years of underſtanding, be confirmed with Conſignation and Chryſm and that Confirmation ſhould not be reiterated, Mag. Cen. 8. p. 350.
In the Gallican Gallican.Council it was decreed, that when the Biſhop goes his Canonical Circuit to Confirm, that the Prieſts be always ready for his Aſſiſtance, and that there be Goſſips as well in this, as in Baptiſm; and that the confirmed have his hair cut, Mag. Cent. 8. p. 350.
The Council of Trent about Confirmation Decreed.C. Trent.
1. That whoſoever ſaid it was an Idle Ceremony not a Sacrament properly, or that it was formerly uſed that Children might give an Account of their Faith. 2. That to aſcribe Vertue to Chryſm was to wrong the holy Spirit. 3. That every ſimple Prieſt is the ordinary Miniſter for Confirmation and not the Biſhop only, ſhould be accurſed. Oſian. Cent. 16. p. 417.
By which ſayings of the Ancients, Canons, and Decrees of Councils, it appears they had early ſet a foot ſomething for an Ordinance of the Church enjoyned to be Practiſed after Baptiſm, and whereof we give you this brief account from them.
Firſt,1 Name. as to the Name by which it was called viz. Confirmation. 2. Anointing or Chryſm. 3. Impoſition of hands. 4. Perfection.
1. Confirmation, becauſe both Baptiſm and the Ʋnity of the Church was thereby confirmed. 2. Chryſm or anointing, becauſe Oyl mingled with Balſom, the thing uſed herewith in imitation of the holy Oyl uſed of old. 3. Impoſition of hands in alluſion to the Apoſtles practiſe, Act. 8.19. who laid on hands for the Spirit (though this could not properly be ſo called, becauſe it was but croſſing the Forehead with the Finger.) 4. Perfection, becauſe they eſteemed Baptiſm imperfect without it, therefore for the firſt times they uſed to practiſe it together.
2 Ground.2. As to the Grounds upon which it was practiſed, viz. as an Apoſtolical Tradition handed to them from the Apostles times by the Eminent Doctors of the three firſt Centuries, upon whoſe Authority it was practiſed, till confirmed by the Councils before mentioned, viz. Laodicea, Eliberis, &c.
3 Manner.3. As to the manner of performing it viz. by Croſſing and anointing the Forehead of the Confirmed party, with Oyl and Chryſm.
4 Admin.4. As to the Adminiſtrators, viz. only a Biſhop to whom in an eſpecial manner it was entailed, it being unlawful for any other to do it from Peter and Johns being ſent by the Church of Jeruſalem, to impoſe hands which Philip did not do.
5 Subjects.5. As to the Subjects, viz. All Baptiſed perſons who were either Adult, or Infants, immediately, or afterwards, Baptiſed Infants at years of diſcretion. The Adult were firſt the Catechumens, who were either the Children of Heathen that inclined to Chriſtianity, or the Children of Chriſtians newly come to the Faith, who to their compleating in Chriſtianity, were to take theſe five ſteps, thus known and diſtinguiſhed.
1. They were to be Catechiſed, 1. Adult.taught and inſtructed, and then were called the Catechumeni. 2. Upon their propounding themſelves to Baptiſm, were called the Competentes. 3. Being admitted to Baptiſm, were called the Illuminati or initiati. 4. After Baptiſm being confirmed, were called the Perfecti. 5. After Confirmation and receiving the Euchariſt, they were called the fideles.
Or, Secondly. Infants who were for the 4,2 Infants. preſently. 5, 6 and 7. Cent. the Subjects of it, and with Baptiſm, did receive Confirmation and the Euchariſt immediately, and ſo eſteemed perfect and compleat Chriſtians, then it began to be deferred for a week after Baptiſm, the Children wearing the Baptiſmal white Garment all the week and upon the 8 day Baptiſm was perfected by Confirmation, as ſaith Raban Maurus L. Inſt. Cler. c. 30.
Or, 3.2. Perſons Baptiſed in Infancy in their Adult ſtate. Such Infants who after they had been Baptiſed, did arrive to knowledge and diſcretion, and were able to ſay the Lords Prayer, 10 Commandements, and Creed by heart, as appears by ſome of thoſe latter Councils.
And the reaſon of the ſaid Alteration, as ſaith Vice comes, p. 378. was becauſe about Charles the firſt's time, in the 8 Cent. Adult Baptiſm, did very much wear off. The People for the moſt part being now Chriſtians, their Children became ſo numerous, that the Biſhop found it too hard a task to perform his part.
Therefore they appointed certain Viſitations, eſpecially at Eaſter and Whitſontide, to confirm thoſe in their Dioceſſes, that having been Baptiſed in Infancy, were able to give an Account of their Faith, which, ſaith Vice comes, was Practiſed in ſeveral places in the Latin Church.
6. The End6. As to the end of this Rite, viz. For the giving of the Spirit, and conferring of Grace, to perfect and confirm imperfect Baptiſm, and therefore eſteemed a Sacrament of greater force and Vertue than Baptiſm it ſelf, and therefore to be done with Oyl, typing, figuring, or ſigning the Spirit.
7. Ceremonies.7. As to the Ceremonies; they were divers, viz. The party to be confirmed was to be in white Garments, his head bound up in Linnen, the hair of the head to be Cut, and to have Goſſips to undertake for them.
8. The Order.8. As to the Order of Adminiſtring it, viz. eſpecially after Baptiſm (though ſome of the Catechumens in Imitation of Ananias his impoſing hands upon Paul Act. 9. had it before.) and then had they an immediate right given them to partake of the Euchariſt, without which they could not be admitted to partake thereof.
9. As to the Form The Form.in which the Biſhop adminiſtred it, viz. in theſe words, I Sign thee with the Sign of the Croſs, and confirm thee with the Chryſm of Salvation in the Name of the Father, Son, and holy Spirit.
The Vſage of the Church of Rome.
The Church of RomeChurch of Rome. obſerved the very ſame Order and manner with the ſame rites and Ceremonies to the ſame ends and upon the ſame ground as an Apoſtolical Tradition, which the former Centuries had done; only whereas there began to be ſome ſpace betwixt the Infants Baptiſm, and their Confirmation, that they for the moſt part eſpecially in the latter Centuries have performed them together.
Contarenus, Lib. de Sacrament.Contarenus. a great Popiſh Writer ſaith, that Thomas Aquinas thought that this Sacrament ought to be given to very young Infants, becauſe they obtain more Grace and therefore more Glory, which cuſtom, ſaith he, we have kept, leaning upon the Authority of ſo great a Man. Aq. part 3. Q 72. Ar. 8.
Didoclavius ſaith in Altar Damaſc. Many think it to be expedient rather in the time of Infancy, becauſe the Infant-Age is not capable of Fiction, whereby the effect of the Sacrament may be hindred, and that the Antient uſe of the Church favours that Opinion.
Ordo Rom.In the Ordo Romanis An old Popiſh Miſſal, it is Recorded, that the Biſhop having ſeated himſelf in the Church, the Arch-Deacon holding the Chryſm, the Prieſt preſents the Baptiſed Infants with their Names to the Biſhop, who dipping his Finger in the Oyl, and Croſſing every one in the Forehead, ſaith, I Signe thee with the Sign of the Croſs, and Confirm thee with the Chryſm of Salvation in the Name of the Father, Son and Spirit; and which Rite they ſay is confirmed by the Act of the Apoſtles and opinion of the Fathers from the Scriptures, viz. Act. 8.17. Acts 19.6. and Heb. 6.2. and called Confirmation, becauſe the Ʋnity of the Church was confirmed by the Biſhop, as ſaith Ambroſe upon Heb. 6. Haimo and Anſel. Joſeph Vice comes c. 30. p. 375.
C. Trent.The Council of Trent, as before, decreed, That whoſoever ſhould ſay that Children ſhould firſt give an account of their Faith before Confirmation ſhould be accurſed.
Bellar.Bellarmine de Sacrament. L. c. 11. ſaith, that Confirmation confers greater Grace than Baptiſm, neither can Baptiſm be perfected without it.
And again Tom. 2. ſaith, Confirmation is to confer Grace that maketh acceptable, and to ſtrengthen the ſoul againſt the Aſſaults of the Devil, and to be enroled thereby the ſervants of Chriſt.
And again in the ſame Tom. 2. That it is more perfect than Baptiſm it ſelf, for whereas Baptiſm may be adminiſtred by Ordinary Prieſts or Deacons, yea even women themſelves in caſe of neceſſity, this is not to be performed but by the holy hands of a Biſhop.