SECTION 38.03

XXVIII. There remain three orders, which they call greater orders; of which sub-deaconry, they say, was transferred to this class after the number of the lesser orders began to increase. As they think that they have a testimony for these from the word of God, they peculiarly denominate them, for the sake of honour, holy orders. But we must now examine how perversely they abuse the Divine appointments of God in their own vindication. We will begin with the order of presbyters, or priests. For by these two names they signify one thing; and these are the appellations which they apply to those whose office, they say, it is, to offer the sacrifice of the body and blood of Christ upon the altar, to say prayers and to pronounce benedictions on the gifts of God. Therefore, at their ordination, they receive a chalice, with the patine and host, as symbols of the power committed to them to offer expiatory sacrifices to God; and their hands are anointed with oil, as a symbol to show that they are invested with power to consecrate. The ceremonies we shall notice hereafter. Of the thing itself, I affirm, that it is so far from having a syllable of the Divine word to support it, that it was impossible for them to have introduced a viler corruption of the order instituted by God. In the first place, it ought to be taken for granted, as we have shown in the preceding chapter, on the Papal Mass, that great injury is done to Christ by all those who call themselves priests to offer sacrifices of expiation. He was constituted and consecrated by the Father, with an oath, a priest after the order of Melchisedec, without end, and without a successor. He once offered a sacrifice of eternal expiation and reconciliation; and now, having entered into the sanctuary of heaven, intercedes for us. In him we are all priests; but it is only to offer to God praises and thanksgivings, in short, ourselves and all that belongs to us. It was his province alone, by his oblation, to appease God and expiate sins. When these men usurp that office to themselves, what follows, but that their priesthood is chargeable with impiety and sacrilege? They certainly betray the greatest effrontery when they dare to dignify it with the title of a sacrament. The imposition of hands, which is used at the introduction of the true presbyters and ministers of the Church into their office, I have no objection to consider as a sacrament; for, in the first place, that ceremony is taken from the Scripture, and, in the next place, it is declared by Paul to be not unnecessary or useless, but a faithful symbol of spiritual grace.

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I have not enumerated it as the third among the sacraments, because it is not ordinary or common to all believers, but a special rite for a particular office. The ascription of this honour to the Christian ministry, however, furnishes no reason for the pride of Romish priests; for Christ has commanded the ordination of ministers to dispense his gospel and his mysteries, not the inauguration of priests to offer sacrifices. He has commissioned them to preach the gospel and to feed his flock, and not to immolate victims. He has promised them the grace of the Holy Spirit, not in order to effect an expiation for sins, but rightly to sustain and conduct the government of the Church.

XXIX. There is an excellent correspondence between the ceremonies and the thing itself. Our Lord, when he sent forth his disciples to preach the gospel, “breathed upon them;”

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by that symbol representing the power of the Holy Spirit which he imparted to them. These sapient theologues retain the breathing, and, as if they disgorged the Holy Spirit from their throats, they mutter over the priests whom they ordain, Receive ye the Holy Ghost. Thus they leave nothing that they do not preposterously counterfeit, I do not say like comedians, whose gesticulations are not without art and meaning, but like apes, who imitate every thing without any taste or design. We observe, they say, the example of our Lord. But our Lord did many things which he never intended to be examples to us. He said to his disciples, “Receive ye the Holy Ghost.” He said to Lazarus, “Lazarus, Come forth.”

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He said to the paralytic, “Arise and walk.”

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Why do not they say the same to all deceased persons and paralytics? When he breathed upon his apostles, and filled them with the grace of the Holy Spirit, he exhibited a specimen of his Divine power. If they attempt to do the same, they emulate God, and, as it were, challenge him to contend with them; but they are very far from producing a similar effect, and the foolish mimicry is a mere mockery of Christ. They have the effrontery, indeed, to dare to assert, that they confer the Holy Ghost; but how far this is true is shown by experience, which proves, that those who are consecrated priests, from being horses become asses, and are changed from fools to madmen. Nor do I contend with them on this account; I only condemn the ceremony itself, which ought not to be made a precedent, since it was used by Christ as a special sign of a particular miracle; so far is their pretence of imitating him from justifying their conduct.

XXX. But from whom have they received the unction? Their answer is, that they have received it from the sons of Aaron, from whom also their order derived its origin. Thus they always prefer defending themselves by improper examples, to confessing that which they practise without just reason to be their own invention; but at the same time, they do not consider that, in professing themselves successors of the sons of Aaron, they do an injury to the priesthood of Christ; which was the only thing adumbrated and prefigured by all the ancient priesthoods. In him, therefore, they were all accomplished and concluded; in him they ceased, as we have more than once already stated, and the Epistle to the Hebrews declares without the help of any comment. But, if they are so highly delighted with the Mosaic ceremonies, why do they not take oxen, and calves, and lambs, and offer them as sacrifices? They have, indeed, a great part of the ancient tabernacle, and of all the Jewish worship; but their religion is still deficient in that they do not sacrifice animal victims. Who does not see that this custom of anointing is far more pernicious than circumcision; especially when it is attended with superstition and a pharisaical opinion of the merit of the act? The Jews placed a confidence of righteousness in circumcision; in unction these men place spiritual graces. Therefore, while they desire to be imitators of the Levites, they become apostates from Christ, and renounce the office of pastors.