Book Fourth · Chapter 19 · Of The Five Sacraments, Falsely So Called. Their Spuriousness Proved, And Their True Character Explained. · 5

21. Even were it granted that this precept of unction, which has nothing to do with the present age, were perfectly adapted to it, they will not even thus have advanced much in support of their unction, with which they have hitherto besmeared us. James would have all the sick to be anointed: these men besmear, with their oil, not the sick, but half-dead carcasses, when life is quivering on the lips, or, as they say, in extremis. If they have a present cure in their sacrament, with which they can either alleviate the bitterness of disease, or at least give some solace to the soul, they are cruel in never curing in time. James would have the sick man to be anointed by the elders of the Church. They admit no anointer but a priestling. When they interpret the elders of James to be priests, and allege that the plural number is used for honour, the thing is absurd; as if the Church had at that time abounded with swarms of priests, so that they could set out in long procession, bearing a dish of sacred oil. James, in ordering simply that the sick be anointed, seems to me to mean no other anointing than that of common oil, nor is any other mentioned in the narrative of Mark. These men deign not to use any oil but that which has been consecrated by a bishop, that is warmed with much breath, charmed by much muttering, and saluted nine times on bended knee, Thrice Hail, holy oil! thrice Hail, holy chrism! thrice Hail, holy balsam! From whom did they derive these exorcisms? James says, that when the sick man shall have been anointed with oil, and prayer shall have been made over him, if he have committed sins, they shall be forgiven him--viz. that his guilt being forgiven, he shall obtain a mitigation of the punishment, not meaning that sins are effaced by oil, but that the prayers by which believers commended their afflicted brother to God would not be in vain. These men are impiously false in saying that sins are forgiven by their sacred, that is, abominable unction. See how little they gain, even when they are allowed to abuse the passage of James as they list. And to save us the trouble of a laborious proof, their own annals relieve us from all difficulty; for they relate that Pope Innocent, who presided over the church of Rome in the age of Augustine, ordained, that not elders only, but all Christians, should use oil in anointing, in their own necessity, or in that of their friends. Our authority for this is Sigebert, in his Chronicles.

OF ECCLESIASTICAL ORDERS.

22. The fourth place in their catalogue is held by the sacrament of Orders, one so prolific, as to beget of itself seven lesser sacraments. It is very ridiculous that, after affirming that there are seven sacraments, when they begin to count, they make out thirteen. It cannot be alleged that they are one sacrament, because they all tend to one priesthood, and are a kind of steps to the same thing. For while it is certain that the ceremonies in each are different, and they themselves say that the graces are different, no man can doubt that if their dogmas are admitted, they ought to be called seven sacraments. And why debate it as a doubtful matter, when they themselves plainly and distinctly declare that they are seven? First, then, we shall glance at them in passing, and show to how many absurdities they introduce us when they would recommend their orders to us as sacraments; and, secondly, we shall see whether the ceremony which churches use in ordaining ministers ought at all to be called a sacrament. They make seven ecclesiastical orders, or degrees, which they distinguish by the title of a sacrament. These are Doorkeepers, Readers, Exorcists, Acolytes, Subdeacons, Deacons, and Priests. And they say that they are seven, because of the seven kinds of graces of the Holy Spirit with which those who are promoted to them ought to be endued. This grace is increased and more liberally accumulated on promotion. The mere number has been consecrated by a perversion of Scripture, because they think they read in Isaiah that there are seven gifts of the Holy Spirit, whereas truly not more than six are mentioned by Isaiah, who, however, meant not to include all in that passage. For, in other passages are mentioned the spirit of life, of sanctification, of the adoption of sons, as well as there, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. Although others who are more acute make not seven orders, but nine, in imitation, as they say, of the Church triumphant. But among these, also, there is a contest; because some insist that the clerical tonsure is the first order of all, and the episcopate the last; while others, excluding the tonsure, class the office of archbishop among the orders. Isiodorus distinguishes differently, for he makes Psalmists and Readers different. To the former, he gives the charge of chanting; to the latter, that of reading the Scriptures for the instruction of the common people. And this distinction is observed by the canons. In this great variety, what would they have us to follow or to avoid? Shall we say that there are seven orders? So the master of the school teaches, but the most illuminated doctors determine otherwise. On the other hand, they are at variance among themselves. Besides, the most sacred canons call us in a different direction. Such, indeed, is the concord of men when they discuss divine things apart from the word of God.

23. But the crowning folly of all is, that in each of these they make Christ their colleague. First, they say he performed the office of Doorkeeper when, with a whip of small cords, he drove the buyers and sellers from the temple. He intimates that he is a Doorkeeper when he says, "I am the door." He assumed the office of Reader, when he read Isaiah in the synagogue. He performed the office of Exorcist when, touching the tongue and ears of the deaf and dumb man with spittle, he restored his hearing. He declared that he was an Acolyte by the words, "He that followeth me shall not walk in darkness." He performed the office of Subdeacon, when, girding himself with a towel, he washed the feet of his disciples. He acted the part of a Deacon, when he distributed his body and blood in the Supper. He performed the part of a Priest, when, on the cross, he offered himself in sacrifice to the Father. As these things cannot be heard without laughter, I wonder how they could have been written without laughter, if, indeed, they were men who wrote them. But their most noteable subtlety is that in which they speculate on the name of Acolyte, calling him Ceroferarius--a magical term, I presume, one certainly unknown to all nations and tongues; ako'louthos, in Greek, meaning simply attendant. Were I to stop and seriously refute these things, I might myself justly be laughed at, so frivolous are they and ludicrous.

24. Still, lest they should be able to impose on silly women, their vanity must be exposed in passing. With great pomp and solemnity they elect their readers, psalmists, doorkeepers, acolytes, to perform those services which they give in charge, either to boys, or at least to those whom they call laics. Who, for the most part, lights the tapers, who pours wine and water from the pitcher, but a boy or some mean person among laics, who gains his bread by so doing? Do not the same persons chant? Do they not open and shut the doors of Churches? Who ever saw, in their churches, either an acolyte or doorkeeper performing his office? Nay, when he who as a boy performed the office of acolyte, is admitted to the order of acolyte, he ceases to be the very thing he begins to be called, so that they seem professedly to wish to cast away the office when they assume the title. See why they hold it necessary to be consecrated by sacraments, and to receive the Holy Spirit! It is just to do nothing. If they pretend that this is the defect of the times, because they neglect and abandon their offices, let them, at the same time, confess that there is not in the Church, in the present day, any use or benefit of these sacred orders which they wondrously extol, and that their whole Church is full of anathema, since the tapers and flagons, which none are worthy to touch but those who have been consecrated acolytes, she allows to be handled by boys and profane persons; since her chants, which ought to be heard only from consecrated lips, she delegates to children. And to what end, pray, do they consecrate exorcists? I hear that the Jews had their exorcists, but I see they were so called from the exorcisms which they practised (Acts 19:13). Who ever heard of those fictitious exorcists having given one specimen of their profession? It is pretended that power has been given them to lay their hands on energumens, catechumens, and demoniacs, but they cannot persuade demons that they are endued with such power, not only because demons do not submit to their orders, but even command themselves. Scarcely will you find one in ten who is not possessed by a wicked spirit. All, then, which they babble about their paltry orders is a compound of ignorant and stupid falsehoods. Of the ancient acolytes, doorkeepers, and readers, we have spoken when explaining the government of the Church. All that we here proposed was to combat that novel invention of a sevenfold sacrament in ecclesiastical orders of which we nowhere read except among silly raving Sorbonnists and Canonists.

25. Let us now attend to the ceremonies which they employ. And first, all whom they enroll among their militia they initiate into the clerical status by a common symbol. They shave them on the top of the head, that the crown may denote regal honour, because clergy ought to be kings in governing themselves and others. Peter thus speaks of them: "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people" (1 Pet. 2:9). But it was sacrilege in them to arrogate to themselves alone what is given to the whole Church, and proudly to glory in a title of which they had robbed the faithful. Peter addresses the whole Church: these men wrest it to a few shaven crowns, as if it had been said to them alone, Be ye holy: as if they alone had been purchased by the blood of Christ: as if they alone had been made by Christ kings and priests unto God. Then they assign other reasons (Sent. Lib. 4 Dist. 24). The top of the head is bared, that their mind may be shown to be free, with unveiled face, to behold the glory of God; or that they may be taught to cut off the vices of the eye and the lip. Or the shaving of the head is the laying aside of temporal things, while the circumference of the crown is the remnants of good which are retained for support. Everything is in figure, because forsooth, the veil of the temple is not yet rent. Accordingly, persuaded that they have excellently performed their part because they have figured such things by their crown, they perform none of them in reality. How long will they delude us with such masks and impostures? The clergy, by shaving off some hair, intimate (Sent. loco cit.) that they have cast away abundance of temporal good--that they contemplate the glory of God--that they have mortified concupiscence of the ear and the eye: but no class of men is more rapacious, more stupid, more libidinous. Why do they not rather exhibit true sanctity, than give a hypocritical semblance of it in false and lying signs?