Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 4 · Chapter 19
Cap. 19. Of the fiue falſly named Sacramentes: where is declared, that the other fiue which hauehave beene hetherto commonly taken for Sacraments, are not Sacramentes: and then is ſhewed what manner of things they be.
FIrſt, he ſendeth foorth generally certaine things of the vniuerſall, from the firſt to the thirde: and then hee deſcendeth to the ſpeciall diſputing ſeuerally of eueryevery one, from the 4. to the 37.
1 He taketh not in hand this contention about the name, for deſire of ſtriuing, but he is lead for waightie cauſes to fight againſt the abuſe of it.
2 It is not in mens power to inſtitute ſacraments, and the ſame is in no mans power, but Gods. Moreouer it is profitable that ſome difference bee kept betwéene Sacramentes and other Ceremonies, leaſt all things paſſe into Sacramentes. A Sacrament ought to be a witneſſe of the good will of God towardes vsus, whereof no man nor angell can be witneſſe, foraſmuch as none hath béene of Gods counſell.
3 There can no where bée founde amōng ye eccleſiaſtical writers the number of 7. ſacraments. And Auguſtine acknowledgeth 2. only of this ſort.
4 Deſcending to the formes, and firſt to confirmation, hee ſheweth what in times paſt it was.
5 Moreouer what afterwarde was brought in, and how falſly they named it a Sacrament: It may be demanded of them,Mat. 12.25 as it was demanded of Iohn by Chriſt, whether it be from heauen, or from men: if from men, then it is vaine and trifling: if from God, then it is to be allowed, but they can neuer doe.
6 But ſéeing there are two thinges wherewith they are wont to defende this their rightneſſe, that is to ſay, the examples of the Apoſtles,Acts. 8.15 Iohn. 7.37 & cuſtome of antiquitie: As touching the firſt, the example of the Apoſtles ſet downe, hee proueth that it hath no ſimilitude with their wrongfull imitation.
7 He ſetteth out the ſame more plainly by the like example of Chriſt, & more briefly vrgeth it: becauſe beſide the example of the Apoſtles which they cite, they adde not only oile,Gal. 4.2 but alſo name it wt a Sacrilegious title, while they cal it, The Oile of ſaluation. As the breathing of Chriſt vponupon his diſciples was but for a time, for he did it but once: ſo alſo the manner of the Apoſtles laying on of hand, was but for a time,Acts. 8.15 wherein it pleaſed the Lorde that the viſible graces of the holy Ghoſt ſhoulde be diſtributed at their praiers, not that they which came after, ſhoulde pray like, and without the thing in déed, counterfaite an emptie colde ſigne, as theſe apes doe. As for their Oile,Gala. 4.… Paul hath taught to beware of ſuche beggerly traſh, & they that call it the oile of ſaluation, forſwere the ſaluation which is in Chriſt, they deny Chriſt, and hauehave no part of his kingdome. In the ſacraments two thinges are to be looked for: the ſubſtance of the bodily thing which is ſet before vsus, and the forme that is by the worde of GOD printed in it, wherein lyeth the whole ſtrenth in reſpect therefore that the bread, wine, & water, that are the ſacraments offered to our ſight, do kéepe their own ſubſtance, this ſaying of Paul is alwayes true, Meate for the belly, and belly for the meate, …. Cor. 6.13GOD, ſhall deſtroy them both, for they paſſe and vaniſh away with the faſhiō of this world. But in reſpect that they are ſanctified by the word of God yt they may be Sacraments they doe not holde vsus in the fleſh, but doe truely and ſpiritually teache vsus.
8 But more plainely to teache the ſame, he exhorteth more néerely to beholde their confirmation, and more diligently to examine the ſame: for from hence foorth will their wicked, falſe inuentions procéede: firſt, becauſe they ſay the holy ghoſt is giuen in Baptiſme to innocentie; in confirmation to encreaſe of grace: In Baptiſme wee are newe begotten to life; in confirmation we are prepared to battell, ſo they ſay that Baptiſme cannot bee doone without confirmation. A moſt filthie wickedneſſe: for we are in Baptiſme buried together with Chriſt, being made partakers of him, that we may bee all partakers of his reſurrection,Rom. 5.4 which felowſhip with the death of Chriſt, is the mortifiyng of the fleſh, and quickening of the ſpirite: for that our olde man is crucified, that wee may walke in newnes of life, this is to be armed in battel.Acts. 8.16 Where Luke ſaith, That they were Baptiſed in the name of Ieſus Chriſt, which had not receiued the holy Ghoſt, he doth not ſimply deny that they were endued with any gift of the holy Ghoſt, which beléeued in Chriſt, in hearte, and confeſſed him in mouth: but hee meaneth of the receiuing of the holy Ghoſt, whereby the open powers and viſible graces were receiued. So the Apoſtles receiued the ſpirite on the day of Pentecoſt, where as it had bin long ſaid of Chriſt: It is not you that ſpeak, but the ſpirite of my father which ſpeaketh in you. Acts. 2.4The worde of God is that they which are baptiſed in Chriſt, hauehave put on Chriſt with his giftes.Gal. 3.27 De Conſ. dist. Cap. S. P. The word of the Anointers is, that they receiued no promiſe, by which they may be armed in battels.
9 Another is, yt as they ſay, they cānot be fully Chriſtians, but by this means, theyr woordes are theſe: But I had thought that whatſoeuer thinges pertained to Chriſtianitie were al ſet forth in writing, and comprehended in the Scriptures. Now as I perceaue, the true forme of religion is to bee ſought and learned from elſe where then out of the Scriptures,…erb. Cap. 1. …onſe. Dist. 5 …on. Aurelium, Cap. vt. Ieiun. therefore the whole wiſedome of God, the heauenly trueth, the whole doctrine of Chriſt doeth but begin Chriſtians, and oile maketh them perfect. The Apoſtles and many Martyrs were in poore ſtate which had no oile at that time made.
10 Thirdly, becauſe they would hauehave this their annointing to bée had in more reuerence then Baptiſme: and that firſt, becauſe it is beſtowed of a more worthie maner, by reaſon wherof they bewray themſelues for Donatiſtes, which meaſure the force of the Sacraments by the worthineſſe of the Miniſter.
11 Moreouer, becauſe it is in the more worthier part of the body, which bringeth more force of vertue, as they babble,
12 As touching the antiquitie of this cuſtome, firſt he denieth that this can defende them, if it were ſo: Moreouer, he ſheweth that no ſuche thing was knowne to the Fathers, and when they ſpake of confirmation they were of a farre other minde then theſe are.
13 That old confirmation was ſuch as it ought to bee reſtored, which was catechiſing.
14 As touching repentance, firſt hée ſheweth what the ſolemne vſe of laying on of handes was with the fathers, which they make as it were a foundation of this Sacrament.
15 Moreouer it is not agréeed vppon among themſelues, by what reaſon and in what ſenſe repentance ſhould be called a Sacrament, whatſoeuer it be, the definition of the Sacrament doeth not agrée to it.
16 They may much more colourably call abſolution of the Prieſt, a Sacrament then repentance, notwithſtanding that which they feare, may be obiected on the contrary.
17 In what part ſoeuer they hauehave ſet the Sacrament, it is not truely a Sacrament, and ſo much the more licētiouſly they offēd, when they ſet it out with ſuch report, calling it a ſeconde bord after ſhipwracke.
18 The third fained ſacrament is extréeme vnction:Iames. 5.14 Marke. 6.13 firſt, he diſcuſſeth what it is. Moreouer what it is by the place Iames, which they cal for their defence to bée perceiued, after which maner the Apoſtles did: but after the grace of healing was vaniſhed away, and al other myracles which the Lord commanded to make the newe preaching of the Goſpel maruellous for euer, the ſignes alſo were taken away.
19 They can by no other reaſon make a Sacrament of this ointment, then of all other ſignes, which are rehearſed to vsus in the Scripture: neither is there any power in theyr annointing at this day. They may aſwell appoint ſome S… loath to ſwimme in, wherevnto at certaine ordinary recourſes of times, ſicke men may plunge thēſelues in: they may as well lye along vponupon dead men,Ioh. 9.7. Act. 20.10. becauſe Paul rayſed vp a dead child with lying vponupon him: They may make claye made of ſpittle and duſt, a Sacrament as well.
20 They are iniurious to the holie Ghoſt, which make a ſtinking oile, and of no force, to be his power: but whatſoeuer it be, it is no ſacrament. The Apoſtles by the ſigne of Oyle openly teſtified, that the grace of healing cōmitted to them, was not their own power but the power of the holie Ghoſt. They might as well proue that eueryevery Doue is the holie Ghoſt,Mat. 3.16. Ioh. 1.32. becauſe he appeared in that fourme, as to ſay, all Oyle is the power of the holie Ghoſt.
21 What differēce is betwéen Iames annointing and their fatneſſe:Iam. 5.14. Iames willeth that ſick men be annointed, but they annoint them halfe dead: Iames willeth ye Elders to annoint, they ye pety ſacrificing Prieſts: Iames willeth the ſicke to be annointed with common Oyle, they vouchſafe to hauehave none other Oyle, than that which is by the Biſhop hallowed, that is to ſay, warmed with much breathing, enchaunted with much mumbling, with knée bowing nine tymes in this manner thriſe, Hayle holie Oyle: thriſe, Hayle holie Chriſme: thriſe, Haile holy Balme.
22 The fourth place in their regiſter hath a Sacrament of order, but ye ſame is ſo fruitfull, that it bréedeth out of it ſelfe ſeuen litle Sacraments: ſpeaking whereof, he ſetteth downe two things to be diſcuſſed: firſt howe many & how vnſauorie abſurdities they thruſt in vntounto vsus, when they goe about to commēd to vsus their orders for Sacramēts: and firſt that they make ſeuen, he ſheweth that it procéedeth of ignoraunce and too much vnaduiſedneſſe, neither doe they agrée among them ſelues how many and what orders they bée.
23 Moreouer howe wrongfully in eueryevery one of them they make Chriſt fellowe with them,Ioh. 2.15. Ioh. 10.7. wherby they may the more commende their folly: firſt they ſay, Chriſt executed the office of a doorekéeper, he ſignifieth him ſelfe to bée a doorekéeper, and a reader, an Exorciſt, an Acoluth or folower of a Subdeacō, and a Deacon, and a Prieſt.Ephe. 5.2▪ They call the name of Acoluth a Ceroferar a Taper bearer, a worde of ſorcerie as I think: for in no language was it at any time heard of: for Acoluthos in Gréeke ſignifieth ſimply a folower.
24 Thirdly, that a great parte of thē are nothing elſe than vayne names, drawing with them no certayne office.
25 Moreouer comming to the ſecond, that is to ſay, whether the Ceremonie which they vſe in ordaining Miniſters, ought to be called a Sacrament: firſt hee ſheweth with what vanitie they ſhaue them in the crowne.
26 Where alſo he ſheweth howe fooliſhly they draw this their crown from the Nazarites, from Priſcilla, Acyla, Act. 18.18. 1. Cor. 9.20.and Paule. It is no where read of Priſcilla and of Acyla, it is doubtfull, and Paule did it not for ſatiſfaction, but for to ſerue the weakeneſſe of his brethren.
27 From whence this their ſhauyng had beginning, he teacheth out of Auguſtine. Moreouer when he hath ſufficiently ſpoken of ſhauing, he reciteth certaine other fooliſh Ceremonies wherby they conſecrate their doore kéepers readers, Exorciſts and followers prouyng that all theſe are vnworthie to be honored by the nature of a Sacrament.
28 Thirdly comming to Prieſtes or Preſbiters, firſt he ſheweth that that office as it is among them, is iniurious to the Prieſthood of Chriſte, becauſe they themſelues profeſſe that they offer the ſacrifice of apeaſement.Pſal. 110.4. Heb. 5.6. Chriſt commanded diſtributers of his Goſpel and Myſteries to be ordained, not ſacrificers to be conſecrated.
29 Moreouer comming to the Ceremonies, firſt he ſheweth howe vnaduiſedly they hauehave imitated,Ioh. 20.22. blowing by the example of Chriſt: but the Lord did many thinges that he willed not to be examples to vsus: he ſhewed a proofe of his diuine power, when in blowing vppon the Apoſtles, hée filled them with the grace of the holie Ghoſt.
30 Moreouer he repr…ueth their annointing,Exod. 30.30. which they alledge out of Exodus. For following yt, they muſt alſo folowe many other Iewiſh ceremonies which God then commaunded.
31 Laſt of all, he denieth that their impoſitiō of hands hath any place here.
32 Fourthly, hée rebuketh the Ceremonies, whereby Deacons at the firſt were ordained.
33 Moreouer Subdeacōs. And cōcludeth of all in general, that ye holy Ghoſt is not included by ſuch fooliſhnes: and for that cauſe they deſerue not the name of Sacraments.
34 The laſt is Matrimonie: that is no Sacramēt. And ye better to proue it, firſt he taketh away their reaſons, and proueth that many Sacraments would enſue, if a man might reaſon as they do: they ſay it is a good and holie ordinance of God, therefore a Sacrament, ſo are all honeſt occupations, yet no Sacraments: they ſay, it is a ſigne of a holie thing, that is of the ſpirituall conioyning of Chriſt with the Church: Hereby may many Sacramentes ariſe, for Paule ſayeth, as one Starre differeth from an other in brightneſſe,1. Cor. 15.41. Mat. 13.31. ſo ſhal the reſurrectiō of ye dead be: there is one ſacrament. Chriſte ſayeth, the kingdome of heauen is lyke a graine of muſtarde ſéede:Ioh. 15.1. there is an other Sacrament, the kingdom of heauen is like vntounto leauen: there is the third. The lorde ſhall feede the flocke as a ſhephearde: the fourth. The Lord ſhall goe foorth as a Giaunt. the fifth. So many parables, ſo many Sacraments: yea, and theft muſt bée a Sacrament alſo. It is good ſo ofte as we ſée a Vine, to call to minde, which Chriſt ſayeth, I am a Vine, yée are the branches, my Father is the Vinedreſſer. And ſo ofte as we ſée a ſhephearde with his flocke comming towardes vsus,Ioh 10.11. to call to minde, I am a good ſhepheard, my ſhéepe heare my voyce: but if any man adde ſuch ſimilitudes to the number of Sacramentes, he is méete to bée ſent to Antycira to gather Hellebor to purge his frantike head.
35 Moreouer he teacheth by interpreting the place of Paule,Ephe. 5.29. that it maketh nothing for them to make a Sacramēt. Paul to ſhew to maried men what ſingular louelove they ought to beare toward their wiues, ſetteth the Church to them for example. for as hée powred out the bowels of his kindnes vponupon the church which he had eſpouſed to him ſelfe: ſo ought eueryevery mā to be affectioned to his wife. when Eue was brought into his ſight, whom he knewe to hauehave bin ſhapen out of his ſide: this woman, ſayeth he, is bone of my bones,Gen. 2.23. and fleſh of my fleſhe, which Paul teſtifieth was ſpiritually fulfilled in Chriſt and vsus, when he ſayeth, that we are members of his body, his fleſh, and of his bones, yea and one fleſh with him: then he addeth, this is a great Myſterie: whereby he expreſſeth that he ſpeaketh not of the fleſhe conioining of man and woman, but of the ſpirituall marriage of Chriſte & his church. and truely it is a great myſterie that Chriſt ſuffered a ribbe to be taken from himſelf, wherof we might be ſhapen: that is to ſay, when he was ſtrong, hee willed to bée weake, that wee might be ſtrengthened by his ſtrength,Gal. 2.20. that nowe wée maye not our ſelues liue, but he may liue in vsus.
36 Thirdly, he ſheweth how it came to paſſe that they fell into ſuche errour, that is to ſay, by the word of the Sacrament euil vnderſtood: And moreouer he reckoneth vp thrée abſurdities, which preſently breake in, that at the firſt it is graunted that mariage is a ſacrament. Theſe giddie heads after they hauehave called mariage a Myſterie or Sacrament, doe call it vncleanneſſe defiling & fleſhly filthines. Some hauehave foūd out two Sacraments here: the one of God & the ſoule, in the betrothing man and woman, the other of Chriſt and the Church, in the huſbande and the wife. an other abſurditie is this, that they affirme that in the Sacrament is giuen the grace of the holie Ghoſt, they teache that that copulation is a Sacrament, and they denye that at copulation the holie Ghoſt is at any time preſent.
37 Laſt of all, when they had once obtained the ſame, they drewe to themſelues the hearing of cauſes of Matrimony: and made lawes whereby they might eſtabliſh their tyrannie, partly manifeſtly wicked againſt God: and partly moſt vniuſt towards mē, wherof many are there recited.