SECTION 35.03

X. In the last place, they determine that this sacred unction ought to be held in greater reverence than baptism; because it is only dispensed by the hands of the greatest prelates, whereas baptism is commonly administered by all priests. Must they not be considered as evidently mad, who discover such fondness for their own inventions, that, in comparison with them, they presume to undervalue the sacred institutions of God? Sacrilegious mouth, dost thou dare to place an unction, which is only defiled with thy fetid breath, and enchanted by the muttering of a few words, on a level with the sacrament of Christ, and to compare it with water sanctified by the word of God? But this would not satisfy thy presumption; thou hast even given it the preference! These are the responses of the Holy See; they are the oracles of the apostolic tripod. But some of them have begun to moderate this infatuation, which even in their opinion was carried beyond all due limits. Confirmation is to be regarded, they say, with greater reverence than baptism; not, perhaps, for the greater virtue and advantage that it confers, but because it is dispensed by persons of superior dignity, and is applied to the nobler part of the body, that is, the forehead; or because it contributes a greater augmentation of virtues, though baptism is more available to remission. But in the first reason, do they not betray themselves to be Donatists, who estimate the virtue of the sacrament by the dignity or worthiness of the minister? I will grant, however, that confirmation be considered as more excellent from the dignity of episcopal hands. But if any one inquire of them how such a prerogative has been conferred on bishops, what reason will they assign but their own pleasure? They allege, that the apostles alone exercised that right, being the sole dispensers of the Holy Spirit. Are bishops the only apostles; or are they apostles at all? Let us, however, grant that also; why do they not on the same principle contend that none but bishops ought to touch the sacrament of the blood in the Lord’s supper; which they refuse to the laity, because the Lord, as they say, only gave it to the apostles? If our Lord gave it to the apostles alone, why do they not infer, Therefore it ought now to be given to bishops alone? But in this case they make the apostles simple presbyters; now, they are hurried away with an extravagant notion suddenly to create them bishops. Lastly, Ananias was not an apostle; yet to him Paul was sent, that he might receive his sight, be baptized, and be filled with the Holy Ghost.

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I will add one question more: If this was the peculiar office of bishops by a Divine right, why have they dared to transfer it to common presbyters, as we read in one of the epistles of Gregory?

XI. How frivolous and foolish is the second reason, That they call their confirmation more excellent than the baptism instituted by God, because in confirmation the forehead is anointed with oil, and in baptism the crown of the head; as though baptism were performed with oil, and not with water! I appeal to all believers, whether these deceivers do not direct all their efforts to this one object; to corrupt the purity of the sacraments by the leaven of their false doctrine. I have already remarked, in another part of this book, that in the sacraments it is scarcely possible to discern that which is of Divine institution among the multiplicity of human inventions. If any one did not give credit to that observation of mine, let him now at least believe his own masters. By their passing over the water without the least notice, it appears that the only thing to which they attribute much importance in baptism, is their own oil. We, therefore, on the contrary, affirm, that in baptism the forehead also is laved with water. In comparison with this, we esteem all their oil perfectly worthless, whether in baptism or in confirmation. If any one allege that it is sold for more, this accession of price would only corrupt the good, if it contained any; an imposture of the foulest kind can never be legalized by robbery. In the third reason, they expose their impiety, when they pretend that a greater augmentation of virtues is conferred in confirmation than in baptism. The apostles, by imposition of hands, dispensed the visible graces of the Spirit. In what respect does their unction appear to be productive of any advantage? Let us leave these moderators, therefore, who cover one sacrilege with a number of others. It is a Gordian knot, which it is better to cut asunder than to spend much labour to untie.

XII. Now, when they find themselves stripped of the word of God, and of every probable argument, they resort to their usual pretext, that it is a very ancient usage, and confirmed by the consent of many ages. Though this allegation were true, it would not at all serve their cause. A sacrament is not from earth, but from heaven; not of men, but of God alone. If they wish their confirmation to be regarded as a sacrament, they must prove God to be the Author of it. But why do they allege antiquity, seeing that the ancient fathers, whenever they mean to express themselves with strict propriety, nowhere enumerate more than two sacraments? If it were necessary to fortify our faith by the authority of men, we have an impregnable fortress, that those ceremonies, which our adversaries falsely pretend to be sacraments, were never acknowledged as sacraments by the ancients. The fathers speak of imposition of hands; but do they call it a sacrament? Augustine explicitly affirms that it is no other than prayer. Here let them not oppose me with their foolish distinctions, that Augustine applied this remark to imposition of hands, not as practised in confirmation, but as used for the purpose of healing, or of reconciliation. The book is extant, and is in many hands. If I pervert the passage to any meaning different from that of Augustine himself, I am content to submit to their severest censure and contempt. For he is speaking of schismatics, who returned to the unity of the Church; and denies that they have any need of the reiteration of baptism, for that imposition of hands was sufficient, in order that, by the bond of peace, the Lord might give them his Holy Spirit. And as it might appear unreasonable to repeat imposition of hands rather than baptism, he shows the difference. “For what,” he says, “is imposition of hands, but prayer over a man?” And that this was his meaning, is evident from another passage, where he says, “We lay hands upon reclaimed heretics, for the union of charity, which is the principal gift of the Holy Spirit, and without which whatever else may be holy in man is unavailing to salvation.”

XIII. I sincerely wish that we retained the custom, which I have stated was practised among the ancients before this abortive image of a sacrament made its appearance. For it was not such a confirmation as the Romanists pretend, which cannot be mentioned without injury to baptism; but a catechetical exercise, in which children or youths used to deliver an account of their faith in the presence of the Church. Now, it would be the best mode of catechetical instruction, if a formulary were written for this purpose, containing and stating, in a familiar manner, all the articles of our religion, in which the universal Church of believers ought to agree, without any controversy: a boy of ten years of age might present himself to make a confession of his faith; he might be questioned on all the articles, and might give suitable answers: if he were ignorant of any, or did not fully understand them, he should be taught. Thus the Church would witness his profession of the only true and pure faith, in which all the community of believers unanimously worship the one God. If this discipline were observed in the present day, it would certainly sharpen the inactivity of some parents, who carelessly neglect the instruction of their children as a thing in which they have no concern, but which, in that case, they could not omit without public disgrace; there would be more harmony of faith among Christian people, nor would many betray such great ignorance and want of information; some would not be so easily carried away with novel and strange tenets; in short, all would have a regular acquaintance with Christian doctrine.