The Truth and Certainty of the Protestant Faith, Section 13
SECT. XIII.
Qu. IS it not an eſſential of the Chriſtian Religion, that ſuch a preciſe number of Sacramen…s is, and neither more nor fewer than Seven, as is the Doctrine of the Romiſh Church? Anſ. It is indeed an eſſential of their Religion, but ſuch as could never ſhew its warrant from the Bible, where two Sacraments only can be found of Chriſts appointment, Baptiſm and the Lords Supper, as having theſe requiſites to a Sacrament of the New Teſtament: 1. An external viſible element. 2. That it be of expreſſe Divine inſtitution. 3. To have a promiſe of Grace and Pardon annexed thereto, which is not only ſignified, but offered and ſealed to all, who rightly partake thereof. 4. That it be perpetual unto the Worlds end. Qu. Are theſe other five Sacraments of the Romiſh Church but of humane invention, to wit, Confirmation, Pennance, Extreme unction, Orders, and Marriage? Anſ. Since Divine Worſhip muſt be according to the Rule given us by the Lawgiver, it is clear, theſe have not the leaſt impreſs of a Divine appointment thereon. Qu. Is not Confirmation an ancient practice of the Church? Anſ. It was a cuſtom in the Primitive times, to bring Children Baptized, and after they came to ſome years, before the Church, to put them in mind of their Baptiſm, and engagements they were under, which they now turn into a Sacrament, and therewith uſe Chriſm, which is Oyl mixed with Balm, putting it on the forehead, in the form of a Croſs, with theſe words; I ſign and confirm thee with the Chriſm of Salvation, giving them a blow on the face, with other fooliſh rites, by which they ſay the fulneſſe of the Holy Ghoſt is given: But how this is a Sacrament, or by what Inſtitution ordained, or what promiſe of Grace and Pardon is annexed hereto, muſt be ſought elſewhere, than from the Bible. Qu. But is not Penances a part of Repentance, and a viſible ſign thereof? Anſ. The publick profeſſion of Repentance, for publick ſcandalous ſins, is a duty; but no ſuch outward ſign was ever inſtituted in the Word, as Whipping, Pilgrimage, &c. Yea, nothing more contrary thereto, than their declared meaning of this to be a Satisfaction to juſtice, and Compenſation of the wrong done unto God thereby; nor can they agree among themſelves about the Sacramentality thereof, if the form be in the act of the Prieſts Abſolution, or not. Qu. Are not Marriage and Orders unqueſtionably of Divine appointment. Anſ. None will deny that Marriage, and theſe Offices appointed by Chriſt in his houſe, have their Warrant in the Scripture; but not as Sacraments; yea is it not amazing, how the Romiſh Church ſhould aſſert this, who maintain the uſe of theſe Sacraments to be neceſſary to Salvation, when all of their Church are by their own Doctrine excluded from one of them, the whole Laity from Orders, and the Clergy from Marriage. Qu. Is there not yet ground for extreme Unction, Jam. 4: 14. In which with the Oyl of Olive they anoint divers parts of the bodies of thoſe; who are in death bed, with ſuch words; I anoint ſuch a place, that wherein thou haſt ſinned, thou mayeſt be forgiven? Anſ. For what the Apoſtle there mentions: 1. The recovery of the ſick perſon, is evidently intended; but this extreme Unction in not uſed, until the recovery of the party be paſt hope. 2. The health there promiſed was miraculous, anſwering to that time, when the Faith of Miracles was in the Church; and temporary, for ſuch as had the extraordinarie gift of healing: but for the Elders of the Church praying over the Sick, though not having ſuch a gift now, we deny not its prepetual uſe.