Book 4, Chapter 19 (5)

XXV. Let us now examine the ceremonies which they employ. In the first place, all whom they enrol in their army they initiate into the rank of clergy by a common sign. They shave them on the crown of the head, that the crown may denote regal dignity; because ecclesiastics ought to be kings, to rule themselves and others, according to the language in which Peter addresses them: “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.” But it was sacrilege for them to arrogate exclusively to themselves that which is attributed to the whole Church, and proudly to glory in the title which they had stolen from the believers. Peter addresses the whole Church; they misapply his words to a few shavelings, as if they were the only holy persons, as if they alone had been redeemed by the blood of Christ, as if they alone had been made by him kings and priests unto God. They proceed to assign other reasons; that the top of their head is laid bare, to show that their mind is free to the Lord, and can with open face contemplate the glory of God; or to indicate that the faults of their mouth and eyes ought to be cut off. Or the tonsure of the crown signifies the relinquishment and renunciation of temporal things; and the hair left round the crown denotes the relics of property which are reserved for their sustenance. Every thing is symbolical; because, with respect to them, the veil of the temple has not yet been rent asunder. Therefore, having persuaded themselves that they have completely discharged their duties, when they have represented such things by their shaven crown, they, in reality, fulfil none of them. How long will they impose upon us with such deceptions and falsehoods? Ecclesiastics, by shaving off a few hairs, signify that they have relinquished an abundance of temporal possessions, to be at liberty to contemplate the glory of God, and that they have mortified the inordinate propensities of their ears and eyes; but there is no class of men more rapacious, ignorant, or libidinous. Why do they not make an actual exhibition of sanctity, rather than counterfeit the appearance of it by false and delusive symbols?

XXVI. When they say that their clerical tonsure derives its origin and reason from the Nazarites, what is this but declaring that their mysteries have sprung from Jewish ceremonies, or, rather, are mere Judaism? But when they add, that Priscilla, Aquila, and Paul himself, after having made a vow, shaved their heads in order to purify themselves, they betray their gross ignorance. For this is nowhere said of Priscilla; and there is some uncertainty even respecting Aquila; for that tonsure may as well be referred to Paul as to Aquila.[1386] But not to leave them what they require, that they have an example of this tonsure in Paul, it ought to be observed by the plain reader, that Paul never shaved his head with a view to any sanctity, but merely to accommodate himself to the weakness of his brethren. I am accustomed to call vows of this kind vows of charity, and not of piety; that is to say, they were not made for any purpose of religion, or as acts of service to God, but in order to bear the ignorance of weak brethren; as the apostle himself says: “Unto the Jews I became as a Jew, that I might gain the Jews.”[1387] Therefore he did this act, and that once, and for a short period, that he might accommodate himself to the Jews. When these men desire, without any cause, to imitate the purifications of the Nazarites, what is this but raising up a new Judaism by a culpable affectation of emulating that which is abolished? The same superstition dictated that decretal epistle which prohibits ecclesiastics, according to the apostle, to let their hair grow, but enjoins them to shave in a circular form; as though the apostle, when he mentioned what is becoming to all men, were concerned about the circular tonsure of the clergy. Hence the readers may form some opinion of the importance and dignity of other succeeding mysteries, to which there is such an introduction.

XXVII. The true origin of the clerical tonsure is very evident from the testimony of Augustine. As, in that age, no persons suffered their hair to grow long, but such as were effeminate, and affected an elegance and delicacy not sufficiently manly, it was thought that it would be a bad example to permit this custom in the clergy. They were, therefore, commanded to shave their heads, that they might exhibit no appearance of effeminate ornament. The tonsure then became so common, that some monks, to display their superior sanctity by something remarkable and distinguished from others, left their hair to grow very long. Afterwards, when the custom of wearing long hair was revived, and several nations were converted to Christianity, who had always been accustomed to wear their hair, as France, Germany, and England, it is probable that ecclesiastics every where shaved their heads, that they might not appear to be fond of the ornament of hair. At length, in a more corrupt age, when all the ancient institutions were either perverted or degenerated into superstition, because they saw no reason in the clerical tonsure (for they had retained nothing but a foolish imitation of their predecessors,) they had recourse to a mystery, which they now superstitiously obtrude upon us as a proof of their sacrament. Beadles, at their consecration, receive the keys of the Church, as a sign that the custody of it is committed to them. Readers are presented with the Holy Bible. To exorcists are given the forms of exorcisms to be used over catechumens and maniacs. Acolothists receive their tapers and flagons. These are the ceremonies which, if we believe them, contain such secret virtue as to be, not only signs and tokens, but even causes, of an invisible grace. For, according to their definition, all this is assumed when they insist on their being numbered among the sacraments. But, to conclude in a few words, I maintain it to be absurd for canonists and scholastic theologues to give the title of sacraments to these, which they themselves call lesser orders; since, even according to their own confession, they were unknown to the primitive Church, and were invented many years after. But, as sacraments contain some promises of God, they cannot be instituted by men or angels, but by God alone, whose prerogative it is to give the promise.

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.[1388] 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;”[1389] 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.”[1390] He said to the paralytic, “Arise and walk.”[1391] 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.