Abridgment of Institutes of the Christian Religion, Book 4 · Chapter 19
CHAP. XIX. Of the fiue ſacraments falſlie ſo called, where it is declared that the fiue other be no ſacraments which hauehave been hitherto commonlie taken for ſacraments: and alſo it is ſhewed what maner of things they be.
1 NOW let vsus come to the other 5. Sacraments whereto the Papiſtes hauehave falſlie giuen the name of ſacraments, ſeeing they hauehave neither commandement nor promiſe.
God alone doth inſtitute a Sacrament.2 Furthermore we muſt hold this ſtronglie, that it belongeth to God alone to inſtitute a Sacrament.
Obiect. The old church did hold that there bee ſeuen Sacraments.
An. That cannot be proued: for when they ſpeak of thoſe ſignes, which ought to bee teſtimonies of gods grace toward vsus, they are content with theſe two, namelie Baptiſme and the Lordes Supper
1. Of confirmation.
What confirmation is.4 It was a cuſtome in times paſt, to preſent the childrē of chriſtians to the Biſhop: that they might fulfill that dutie, which was required of thoſe which being growen vp, did offer themſelues to bee baptized. For they ſate among thoſe that were to be catechiſed, vntill beeing well inſtructed in the myſteries of faith, they coulde make confeſſion of their faith before the Biſhop, and the people,Catechiſme. then they were examined according to the forme of the Catechiſme which was then common. And to the end this action might hauehave more reuerence and dignity they laid their hands vponupon them.Laying on of handes. Which ceremonie I commend, and could wiſh it were reſtored at this day to his pure vſe.
5 But the latter age, hath put I wote not … feigned confirmation for a Sacrament of God,Feigned confirmation. hauing in a manner blotted out the thing it ſelfe.
Obiect. Confirmation giueth the holie ghoſt for increaſe of grace, which is giuen in baptiſme for innocencie: it ſtrengtheneth them to the battaile, which in baptiſme are regenerate to life: which is done with annointing, and this forme of wordes: I ſigne thee with the ſigne of the holie croſſe, and I confirme thee with the Chriſme of ſaluation,The forme of popiſh confirmation. in the name of the father, and of the ſonne, and of the holie Ghoſt.
An. It is trimlie & handſomely done. But ſeeing there is no word of God, this ſacrilegious boldneſſe cannot be excuſed.
6 Obiect. We might imitate the Apoſtle,Act. 8 15. To geue the holie ghoſt. which by laying on of hands gaue the holie ghoſt.
An. This was an eſpeciall gift in the Apoſtles, & laſting but for a time. Furthermore they gaue the ſpirite viſiblie: which the ſhauelings doe …ot.
7 Obiect. Our ointment is the oile of ſaluation.Popiſh oyntment.
An. Who taught you to ſeeke ſaluation in oyle.
Ob. It hath force to ſtrengthen.
Gal. 4.9 Col. 2.20.An. But Paul draweth vsus farre frō the elements of this world, who condemneth nothing more then to ſticke to ſuch petie obſeruations*. Surelie they whiche call oyle, the oyle of ſaluation, doe renounce the ſaluation which is in Chriſt.
8 Againe, whereas they attribute more to confirmation then to baptiſme, becauſe baptiſme cannot well be made perfect without confirmation:Chriſtians annointed. do they not inforce vppon vsus their diueliſhe wickedneſſe?
9 Obiect. All the faithfull muſt receiue the holy ghoſte by the laying on of handes, after baptiſme, that they may be found perfect Chriſtians, becauſe he ſhall neuer be a Chriſtian, vnleſſe he be annointed with the Biſhops confirmation.
An. Then Chriſt doth onlie begin Chriſtians, the oyle doth make them perfect. By this ſentence the Apoſtles, Martyrs, and a great ſort of chriſtians are condemned, which were not annointed.
The dignitie of the popiſh annoynting.10 Obiect. Holy annointing muſt be more reuerenced then baptiſme: becauſe it is adminiſtred properlie by the hands of the chiefeſt biſhops, Baptiſme is diſtributed commonly by all Prieſts.
An. O ſacrilegious mouth dareſt thou ſet fat or oyle defiled onlie with the ſtinch of thy breath, and charmed with mumbling of words againſt the ſacrament of Chriſt, and compare it to water ſanctified by the word of God?
Obiect. It muſt hauehave greater reuerence giuen it not for the greater vertue which it giueth, but becauſe it is giuen by thoſe which are more worthie: and in a more worthie part of the bodie, that is in the forehead: or becauſe it giueth greater increaſe of vertues: though baptiſme bee more auaileable to remiſſion.
An. Firſt doe they not bewray themſelues to be Donatiſtes,Donatiſtes. which eſteeme the force of the Sacrament by the worthineſſe of the miniſter.
11 The other reaſon is fooliſh. For we ſay that in Baptiſme the forehead is likewiſe dipped in water. In compariſon of this wee ſet not one peece of dongue by their oyle, either in baptiſme, or in confirmation.
Obiect. Oile is deerer.
An. This inhaunſing of the price is theft, iniquitie, and deceit. In the third reaſon they bewray their owne vngodlineſſe: when as they ſay that there is greater increaſe of vertues giuen in confirmation then in baptiſme. By laying on of handes the Apoſtles gaue the viſible graces of the ſpirite: wherein doth the fat of theſe men ſhewe it ſelfe fruitfull?
12 Obiect. The obſeruation of confirmation is moſt ancient, and confirmed by the conſent of manie ages.
An. It is no whit the better. Becauſe a ſacrament commeth not from the earth, but from heauen. Not from men, but from God alone
13 Therefore let vsus conclude that the true vſe of confirmation is the maner and order of catechiſing, or a forme written for this vſe:The true vſe of confirmation. which containeth a familiar ſumme in a manner of all points of our religion: wherein all the whole Church of the faithfull muſt agree togeather without controuerſie.The forme of catechizing. When a childe is tenne yeares olde let him offer himſelfe to the Church to make confeſſion of his faith: let him be examined concerning euerie point, let him make anſwere to euerie point, if he be ignorant in anie let him be taught.
2. Of repentance.
14 The men of old time obſerued this order in publike repentance, that thoſe which had done and ended thoſe ſatisfactions which were enioyned thē were by ſolemne laying on of handes reconciled.Laying on of handes. That was a token of abſolution, whereby both the ſinner himſelfe was lifted vp with hope of pardon, before God, and the church was admoniſhed to receiue him courteouſlie, putting out of mind the remembrance of his offence. To the greater commendation, the authoritie of the Biſhop came between. Afterwarde in ſucceſſe of time the matter came to that paſſe,Cypr. lib. Epiſt. 1. Epiſt. 2 Lib 4. ſent. diſt. 22. cap. 2. that euen in priuate abſolutions they vſed this ceremonie.
15 The Romiſh ſchoolemen take great paines to find a ſacrament heere.
What a Sacrament is.Ob. Outward repentance is a ſacrament & ſigne of the inward repentance, that is, of the contrition of the heart.
An. If it were a ſacrament, it ſhoulde be an outward ceremonie inſtituted by the Lorde for confirmation of faith.
The abſolution of the Prieſt.16 It might with a fairer colour be obiected, that the abſolution of the prieſt is rather a ſacrament, then either outward or inwarde repentaunce. For they might eaſilie hauehave ſaide, that it is a ceremonie to confirme our faith, concerning remiſſion of ſins, and that it hath the power of the keyes.
17 Therefore let vsus conclude that repentance cannot be a ſacrament: becauſe there is no particular promiſe of God extant for this thing, which is the onlie ſtaffe and ſtay of a ſacrament. Secondlie, that whatſoeuer ceremonie is here ſhewed foorth, it is a meere inuention of men.Lib. 4. ſent. diſt. 14. cap. 1. *De poenis diſt. 1. cap. 2.
Obiect. Ierome ſaith*, that it is the ſecond boord after ſhipwracke: becauſe if anie man hauehave marred his garment of innocencie, which hee had in Baptiſme, hee may repaire it againe by repentance.
An. This is a wicked ſaying: becauſe baptiſme is not blotted out by ſinnes.Mar. 1.4. Luke. 3.3. Moreouer baptiſme is the ſacrament of repentance for the remiſſion of ſins*. Therefore there is no cauſe why we ſhould make an other ſacrament for repentance.
3. Of the laſt annoynting, as they call it.
18 The third feigned Sacrament is extreeme vnction, which is done only by the prieſt,The forme of extreame vnction. and that in extremitie: and with oile conſecrated by the Biſhop: and with this forme of words, By this holie annointing, and his moſt holie merciemercy, God doeth forgiue thee whatſoeuer thou haſt offended, by ſeeing, hearing, ſmelling, taſting, touching, they feigne that it hath two vertues: remiſſion of ſinnes, and eaſe of the bodile diſeaſe, if it be expedient ſo to be: if not, ſaluation of the ſoule.
Ob. The inſtitution is ſet downe by Iames*.Iam. 5.14.
19 An. That was a temporall gift: and through the vnthankefulneſſe of men it did quicklie ceaſe.The annointing which the Apoſtle vſed was temporall, and but for a ſeaſon. For by the ſame reaſon Siloah, the clay, ſpittle, duſt, might be a ſacrament.
20 Furthermore they bee iniurious to the holie ghoſte, which make that rotten oyle whiche is of no force, his power. But ſeeing the ceremonie is not inſtituted by God: neither hath the promiſe of God, it cannot be a ſacrament.
21 Furthermore, Iames will hauehave all ſicke men to bee annointed: theſe annoint with their greaſe,The end of annoynting. bodies which are halfe dead. Iames will hauehave him that is ſicke to bee annointed by the Elders of the Church: theſe men will hauehave none to annoint but the maſſe prieſt. It was common oyle which they vſed:Conſecration of oyle. theſe men vſe charmed oyle, and ſuch as in niene times ſaluted in this manner, thriſe, Haile holie oyle: thriſe, Haile holie ointment: thriſe, Haile holy balme.
4, Of eccleſiaſticall orders.
22 The Sacrament of order poſſeſſeth the fourth place,The plentie of orders. beeing ſo fruitefull of it ſelfe that it bringeth foorth ſeuen pettie Sacraments: which when they reckon vp, they reckon thirteen. And they be dorekeepers, Readers, Exorciſts, Acoluthes, Subdeacōs, Deacons,Ieſa. 11.2. Prieſts. They ſay there be ſeuen, becauſe of the ſeuen fold grace of the holie ghoſt*. Some others make niene after the ſimilitude of the triumphant Church: ſome will hauehave ſhauing of clarks to be the firſt order of all, and the order of Biſhops to be the laſt.Shauing of clarks. Some excluding ſhauing reckon vp the order of Archbiſhops. Otherſome adde Pſalmiſtes, and ſingers. Thus do men diſagree when they diſpute and reaſon about diuine matters without the word of God.
23 But this ſurpaſſeth all follie, that in euerie one they make Chriſt their fellow in office.
24 They make Readers, Pſalmiſtes, Dorekeepers, Acoluthes, with great pompe: that they may take vponupon them a vain title, and doe nothing of that which their name requireth.
Obiect. This muſt be aſcribed to the peruerſnes of times.
An. Then there is at this day no fruit of their holie orders in the church.
25 Nowe let vsus ſpeake of the ceremonies. Firſt whomſoeuer they take to bee of their ſouldiers, they enter them into the Cleargie with a common ſigne. For they ſhaue their crownes, that the crowne may ſignifie princelie dignitie. The crowne of their head is made bare that their minde may freelie beholde the glorie of God: or that they may be taught,2 Significatiōs of the crowne of clearkes. that the vices of their mouth & eyes muſt be cut of: or ſhauing is the laying away of temporall things. The compaſſe about the crowne is the remnant of their goodes ſeruing for ſuſtentation of their life. All thinges are doone in figures. Yet there is no kinde of men more greedie, blockiſhe, or more giuen to luſt.
26 Obiect. The crowne of Clarkes hath the beginning from the Nazarites.
An. What els doe they alleage, but that their myſteries are meere Iudaiſme.
Obiect. Paul ſhaued his head*.1 Cor. 9.20.
An. Not for ſanctificatiōs ſake, but that he might beare with the weakneſſe of his brethren.
27 Dorekeepers when they are made they receiue the keies of the Churche dore: Readers,Leſſer orders. 2 Doorekeepers. 3 Readers. 4 Exorciſts. 5 Acoluthes. the Bible: Exorciſts, the formes of cōiuring: Acoluthes, Tapers and a Cruet. Lo what be the ceremonies of the leſſer orders, wherein on Gods name there is ſo great hydden vertue, that they may be not only ſignes, but alſo cauſes of inuiſible grace. Beeing ſuche Sacramentes as were vnknowne to the fathers, and inuented without commaundement, or promiſes.
28 There remaine three orders which they call greater.Prieſts. Greater orders It belongeth to the prieſts to offer the ſacrifice of the bodie and blood of Chriſt vppon the altar, to make prayers, and to bleſſe Gods giftes. Therefore they receiue the Pattin and the Hoaſts & their hands are annointed.The ordering of a Prieſt Thus they do corrupt the prieſthood of Chriſt, and the order by God appointed: and as cōcerning laying on of hands which muſt be vſed to commēd the office of a true Elder, ſurelie I doe greatlie allowe that. Notwithſtanding whereas I hauehave not put it in for a third Sacrament,Laying on of handes. I did it for this cauſe, becauſe it is not ordinarie with all the faithfull, but a ſpeciall rite for one certaine function.
29 The ceremonies agree verie well with the thing it ſelfe. When the Lord ſent the Apoſtles to preach,Ioh. 20.22. he breathed vponupon them*: by which ſigne he repreſented the power of the holie ghoſte. Theſe good men retained this breathing,Popiſh breathing. and they whiſper ouer their ſillie Prieſtes, as if they did put forth the holie ghoſt out of their throat: Take, ſay they, the holie ghoſte. And ſo by their fooliſhe geſture they mock Chriſt. Experiēce likewiſe teacheth how true that is, which crieth that of horſes they are become Aſſes: of fooles, frantike perſons, which are made prieſtes.
Annoynting of Prieſtes.30 They ſay that they receiued annointing from the ſonnes of Aaron. Therein they ſhew themſelues iniurious to the Prieſthood of Chriſte, which alone was figured by all the olde prieſthoode. Therefore they fall away from Chriſt, and they depriue themſelues of the office of paſtours.
31 This is the holie oyle, which maketh ſuch a print as cannot bee blotted out,A printe which can not be put out. as if the oyle coulde not bee wiped away with duſt, and ſalt, or ſoape.
Obiect. But that print is ſpirituall.
An. What hath oyle to doe with the ſoule? where is the word?
Exod. 30.30.Obiect. Moſes was commaunded to annoint the ſonnes of Aaron*.
An. There is commaundement giuen there likewiſe touching the Coates, the Ephod, the Hat, the Crown, the Girdles the Miters, touching the killing of a calfe, and the burning of the fat therof, & wh… doe they not obſerue it?
32 It is the office of the Deacons to aſſiſt the Prieſtes in all thinges which are done in the Sacraments: namelie in Baptiſme, in Annointing,2 The office of the popiſh deacons. in the Pattine, in the Chalice: to bring in the oblations, & to ſet them vponupon the Altar, to prepare the Lordes Table, and to couer it with the cloathes: to beare the croſſe, to pronounce and ſing the Goſpell and Epiſtle to the people. Is there one worde here touching the true miniſterie of the Deacons? What is the ceremonie? The Biſhop layeth his hand vppon the Deacon: hee layeth a ſtoale vponupon his left ſhoulder: hee giueth him the text of the Goſpell: I pray what doe theſe thinges belong to the Deacons?
33 To what end ſhould I ſpeake of Subdeacons?3 Popiſh ſubdeacons. They were in times paſt appointed to hauehave the charge of the poore. They hauehave at this day a trifling function: to bring the Chalice and Patten, the Cruet with water, & the towell to the altar,Popiſh toyes. to powre out water to waſhe the handes, &c. What rite was this? He receiueth of the Biſhop the Patten and Chalice: of the Archdeacon the Cruet with water, the Manuall and ſuch other baggage. In ſuch toyes the holie ghoſt is included. This is the care they hauehave for the poore. No word, no promiſe: therfore this can be no ſacrament.
5. Touching Matrimonie
34 The laſt is matrimonie, which as all men graunt to be inſtituted of God, ſo no man, vntill Gregories time, did euer ſee it giuen for a Sacrament.
Obiect. It is a ſigne of an holie thing, that is of the ſpirituall coniunction between Chriſt and his church*.Eph. 5.29.
An. Matrimonie was not inſtituted for vsus of God for this purpoſe, that it might lift vp our faith. Alſo it were an abſurde thing to call all thoſe ſacraments, which are ſignes of holie things: otherwiſe the ſtarres*:1 Cor. 15.41. Mat. 15.31.33. a graine of muſtarde ſeede* leauen, a ſheepheard*Ieſ. 40.11. Abſurdities., a giant, and infinit other things ſhould be Sacraments.
35 Obiect. This is a great ſacrament ſaith the Apoſtle*Eph. 5 29 Miſterie for a Sacrament..
An. He calleth it a myſterie, that is a ſecret: neither doth he ſpeake of matrimonie, but in Chriſt & the church.
36 The Latine interpreter hath oftentimes put the word ſacrament for an hiddē thing, in no other ſenſe, then Paul called it a myſterie: as in the Epiſtle to Timothe, the Epheſians*, and els where. But if matrimonie be a ſacrament,1 Tim. 3.9. Eph. 1.9. Why do they cal it the defiling of the fleſh? Why will they not ſuffer Prieſtes to marrie?
The Papiſtes cal Matrimony the defiling of the fleſh.37 Why doe they forbid marriage from Septuageſima to the vtas of Eaſter: three weekes before the natiuitie of S. Iohn: from Aduent vntill the Epiphanie? That wee may rid our ſelues out of their myre, let vsus conclude that there be onlie two ordinarie and common ſacraments in the Churche of Chriſt, Baptiſme & the holie Supper of the Lord.