An Antidote Against Popery, Appendix · Chapter 10
CHAPT. X. Of the fiue bastard SACRAMENTS.
SECT. I. Of the Sacrament of Confirmation: which the Romanists labour to confirme, by these places following.
MATTH. 19.15. And Hee layde His handes on them, (to wit, the children that were brought vntounto Him.) Heere then (saye they,) CHRIST first of all confirmed little Children.
Bel. l. 1. de sacrā in genere c. 9. §. est autem et l. 2. de cōfirm c. 2.Aunswere. BELLARMINE granteth, That all Sacramentes of the Gospell, properlie so called, must hauehave these three thinges: 1. a materiall and visible signe or Element, 2. a directiue word or institution, by CHRIST Himselfe, and 3. a promise of saving, or justifying grace, annexed to the right vsers there-of: and therefore they must bee common to all. But so it is, that both Alexander of Hales, Halen part. 4. q. 4 mēb. 1 Biel in 4. dist. 7.and their owne Bonaventure, affirmeth, that Confirmation was not instituted by CHRIST, (as Biell witnesseth of them) but long afterward by the Church.
Lyke-wyse their owne Suarez testifieth, that this imposition of our SAVIOVR'S hands,Suarez Disp. 32. Sect. 2 also Bel. l. de extrem. vnct. Cap. 2. §. Denique. was not Sacramentall. For it is most true (sayeth hee,) that our Lord heere, by this imposition of hands, did never conferre this Sacrament, nor before His Ascention, was it ever ministred by anie.
ACTES 8.17. Then they layde their handes vponupon them, and they receaved the holy Ghost. Heere lyke-wyse (say they) the Apostles ministred Confirmation.
Answere. This imposition of the Apostles handes, was not a Sacrament: for that which they receaved thereby, on whom they layde handes, was not ordinarie saving grace, which is the effect of a Sacrament,Chrysost. in Actes 17. se… Acte… 19.6. but the extraordinarie gift of miracles: as witnesseth Chrysostome, and O Ecumenius playnlie, as also their owne Lyra, and Bernardus Felicianus.
And as for simple laying on of handes onelie, whereof is mention heere,Suarez Disp. 33. Sect. 3 Suarez sayeth, it is to bee affirmed, that the simple laying on of handes, was not truelie the Sacrament of Confirmation, which wee hauehave nowe (sayeth hee,) because in the sinsible rite thereof, it is verie farre different; and except Chrisme bee applyed to the fore-head, (sayeth Bellarmine, Bel. l. 2. de confirm. Cap. 9. §. Respon. Tertull.) wee affirme that it is no Sacrament.
SECT. II. Of MARRIAGE, which the Romanists would proue to bee a Sacrament, by these places following.
EPHES. 5.32. This is a great Sacrament. Speaking (say they) of Marriage.
Answere. Thou hast not out of this place (prudent Reader) (sayth Cardinall Cajetane,) that Marriage is called by S. PAVLL a Sacrament: for hee sayeth not this is a great Sacrament; but, This is a great Mysterie. Where-fore also their late Estius declareth, that it is not proven out of this place, that Marriage is a Sacrament. Yea, it seemeth not to bee playne out of Scripture at all, (sayeth Catharinus) that Matrimonie is a Sacrament, as others are: Nay,Cathar. 4. de Matrim. it is nowayes a Sacrament, properlie of the Newe Testament at all, (sayeth Durand, as hee is cited by their owne Cassander:) one reason whereof,Cassand. cōsult art. 13. their owne Lombard giveth to bee this, Because it conferreth not saving or justifying grace: which if it did, they were injurious to their Clergie, who depriue them thereof.
1. TIM. 2.15. Not-withstanding, shee shall bee saved by Chylde-bearing: to wit, the Wyfe. Therefore, (saye they) seeing heere wee see saving grace conferred by Marriage, Marriage is a Sacrament.
Aunswere. This is ascrybed to Chylde-bearing in Marriage, and not to Marriage it selfe: for there are sundry Marriages, where there is no Chylde-bearing at all; and others, where it is long delayed, as Sarahs and Elizabeths. Next: It is sayde in the TEXT, If they continue in Fayth, and Charitie, and Holinesse, with Sobrietie. And there are none, (I hope) who will denye, but if those who liue in a single lyfe, contine in these Graces, they shall bee no lesse saved.
To vnderstand, then, the meaning of this place rightlie, we hauehave the same phrase, ACT. 14.22. where it is sayde, that by manie afflictions, wee must enter into the Kingdome of GOD: and yet Afflictions them-selues conferre not Grace, or are there-fore Sacramentes. But, as by Afflictions, even so by Chylde-birth in payne, (as one sorte there-of) if Wyues hauehave these saving Graces heere spoken of, they shall bee saved, and enter into the Kingdome of GOD. Their bearing of Children also beeing the Function of that Sexe, and estate of lyfe, where-vntounto they are called; where-in, (sayeth their Bishop Espenceus) if they walke sincerelie, wee deject not so farre that Sexe, but that they shall bee also Parttakers of Salvation.
SECT. III. Of the Sacrament of Pennance: which the Romanistes labour to establish, by these places following.
MATTH. 4.17. Doe Pennance, (sayeth our SAVIOUR.)
Answere. First, this no more proveth Pennance to bee a Sacrament, (tho the word were rightlie translated, which is, repent,) than all other Preceptes of GOD'S Word are Sacramentes, as where hee sayeth,Math 26.41 Watch and Pray; or where the Prophet sayeth, Repent, Ezek. 18.30and turne you from all your Transgressions.
Next, this was before Baptisme, (as the Rhemistes on this place acknowledge,) and the Councell of Trent declareth,Concil. Trid. Sess. 14. c. 3 that after CHRIST'S comming, Pennance before Baptisme was no Sacrament at all: and therefore ACT. 2.38. no such Sacrament is spoken of.
Lyke-wyse this was before CHRIST'S Resurrection, and therefore no Sacrament at all;Bell. l. 1. de poenit. c. 11. §. in secūdo …pite. for wee teach, (sayeth Bellarmine,) that the Sacrament of Pennance, was instituted onelie after Christs Resurrection.
IOHN 20.22. When Hee had sayde this, Hee breathed on them, and sayde vntounto them, Receaue the holie Ghost: and whose sinnes yee shall forgiue, they are forgiven them; and whose sinnes yee shall retayne, shall bee retayned. Heere (sayeth both the Councell of Trent, and the Rhemistes,) the Sacrament of Pennance was instituted.
Answere. Heere is no institution of a Sacrament: because, 1. there is no Elementarie signe,Aug. tract. 80 in Iohan. See Bel. l. 1. de poenit. c. 11. §. re… spōde… non mal… wherevnto the word of institution should bee ever joyned, according to Augustines rule, accedat verbum ad Elementum, & fit Sacramentum: and which signe should resemble the saving grace which is signified thereby, as in Baptisme, and the LORD'S Supper: for, sayeth the same Augustine, If they hauehave not the resemblance of these things whereof they are Sacramentes, they were no Sacramentes at all.
In these words, then, our Saviour reneweth only to his Apostles their Commission which Hee had given before, which their owne Aquinas showeth, saying, That heere is 1. an injunction of their office to preach, 2. the fitting of them thereto, by giving them the holie Ghost, and 3. this is the effect of their preaching, vntounto the Remission of sinnes, &c. In lyke-manner sayeth Barradius, (and with him Ferus,) in this place Hee instituteth them Apostles, that is (sayeth hee,) Hee sendeth them to preach the Remission of Sinnes.
SECT. IV. Of auricular Confession: which the Romanists would proue, by these places following.
MATTH. 3.6. And they were baptized of him in Iordan, confessing their sinnes; even as it is lykewyse sayde, ACT. 19.18. And manie who believed, came, and confessed their deedes.
Answere. Of both these places sayeth Cajetane, Cajetane in Act 19.As they went vntounto the Baptisme of IOHN confessing their sinnes, so are they nowe sayde to confesse their deeds: but without all doubt (sayeth hee) this was publickelie and generallie, for none of them was sacramentall confession, but a profession of repentance, for their by-gone lyfe.
And for the first place,Bel. l. 1. de poenit. c. 11. §. ad argumentum. Bellarmine sayeth, Wee hauehave no example of sacramentall Pennance, (where-of confession is a part,) eyther in the actions of the baptist, nor before CHRIST'S Resurrection.
IAMES 5.16. Confesse your sinnes one to another.
Answere. There is no speach heere of sacramentall confession, (sayeth Cardinall Cajetane) as is evident out of that which the Apostle sayeth, Confesse one to another: where-as sacramentall confession (sayeth hee,) is not one to another, but to the Priest onelie. The verie same also doeth their Carthusianus showe: as also (sayeth Scotus) by saying,Scotus in 4. Sent. Dist. 17. q. 1. art. 1. Confesse one to another, hee sayeth not that this confession should bee to the Priest, more than to another man. For which cause the Rhemistes themselues on this Text are forced to confesse, that it is nowayes certayne heere, that the Apostle speaketh of Sacramentall confession.
Wherefore, seeing there is no warrand for the same in Scripture, it was not without cause, that their owne Scotus sayde, and with him Petrus Oxoniensis, and Bishop Rhenanu…, (as witnesseth Bellarmine) It appeareth that this confession (sayeth hee,) is not jure divine, or by anie warrand of Apostolicall Scripture.
It is to bee noted alwayes, that wee oppose not a Christian voluntarie confession, whereby a man, beeing touched in conscience, may at anie fit tyme, privatelie resort to his Pastor, or anie discrete Minister of the Word, and for his spirituall ease, comfort, and cure, confesse such sinnes as disquieteth him, or that hee findeth himselfe given vntounto; that so hee may receaue Pastorall instruction, comfort, and counsell, for the obtayning of merciemercy, farthering his mortification, and health of his soule. This sort of confession, (I say,) with Calvin and others,Calvin l. 3. instit. c. 4. §. 12. Iuel… defēce Apol. 2. c. 7. Martyr. loc. cont. class. 3. c. 8. §. 28. Morton. appeale Lib. 2. Cap. 16. Gerard' Loc. Com. Tom. 3. dist. pon. num. 99. wee greatlie approue, both as lawfull and expedient; and wish, that men were more sensible, than they are of sinne; and this recourse to the Physitians of the soule, were more customeable in practise.
But that which wee justlie impugne, is the imposing vponupon all men indifferentlie, the yoke of such a Sacramentall confession to the Priest,Cōcil. Trid. Sess. 14. can 7. et Nanar. Enchirid. c. 2. Rhem on Iohn 20.23 as must be of all sinnes, and their circumstances; which they make to bee of such an absolute, necessitie by divine precept, that without the same bee done, no pardon is to bee expected at GOD'S hand: and that hee who dieth vnconfessed to man, dieth bound in his sinnes before GOD. So that the manner, obligation, and sacramentall necessitie of this their confession, hath made it a Racke to the conscience, and a politicke Pike-locke to know all secrets: which moved their owne Cassander to say,Cassand. cōsult. art. 11 I belieue there would bee little contraversie in this (sayeth hee,) if this wholesome Medicine of confession, were not infected and defyled, by skillesse and importune Physicians, with manie vnprofitable Questions, whereby they insnare, and as it were with torments, racke the conscience (sayeth hee,) which they ought rather to comfort.
SECT. V. Of the Sacrament of holie Orders: which the Romanistes would establish, by these places following.
1. TIM. 4.14. Neglect not the grace that is in thee, which is given thee by prophesie, with imposition of hands. Heere (say they) a visible signe, with the effect of invisible grace, in giving of orders, therefore it is a Sacrament.
Aunswere. First, the signe (if it were sacramentall) should bee an Elementarie signe, (as is sayde) resembling the grace signified thereby, and instituted by CHRIST Himselfe to that ende, else altho it hath beene vsed by CHRIST Himselfe, yet it is no sacramentall signe at all, as wee see, MATTH. 19.15. imposition of CHRIST'S handes vponupon little Children, and of His Disciples vponupon the sicke, MARKE 16.18. and thereafter, His owne breathing vponupon them, whereby they receaved the holie Ghost, Iohn 20.22. and yet no man will say, that this imposition of hands vponupon the sicke, or insufflation of our SAVIOVR'S, was a Sacrament at all.
Next, from the signe, to come to the grace signified, and conferred, it is not sacramentall grace: for (as witnesseth Bellarmine) that is saving and justifying, common to all the Elect: but this which is heere spoken of, is a proper gift of teaching, given to Pastors in the Church, and sometymes given in an eminent degree or measure, to such as are wicked in lyfe; and so it is, gratia gratis data, but not justifying grace, which is, gratia gratum facient, (as they speake in the Schooles.) Therefore S. Chrysostome telleth vsus, and with him Theophylact, that thereby his gift of teaching is onlie vnderstood, Sedulius, the exercyse of his Talent; Anselmus, and Cajetane, his Episcopall Function; and the late Iesuites, Salmeron and Iustinian, the power which hee had to teach.
SECT. VI. Of the Sacrament of extreame vnction, which the Romanists would prooue, by these Texts following.
MARKE 6.13. And they anoynted manie that were sicke with Oyle, and healed them.
Answere. Wee neede no more duplicate page duplicate page for a full replye, but Bellarmine and Suarez, their Argumentes whereby they proue, That the Sacrament of extreame vnction, is nowayes spoken of heere, but the gift onelie of miraculous healing: For 1. this vnction was for the bodie, whereas Sacramentes are chiefelie for the good of the Soule. 2. The Apostles were not Priestes as yet, till they were made such at the last Supper, as the Councell of Trent teacheth, and therefore no fit Ministers then of this Sacrament: 3. (sayeth Bellarmine) they anoynted all sicke persons whosoever, whereas this Sacrament is onelie conferred (sayeth hee,) vponupon those who are bedfast, and in the danger of lyfe; and 4. they anoynted those who were not baptized, whereas this Sacrament (sayeth hee,) should neyther bee given, nor is availeable to those who are not first baptized.
IAMES 5.14. If anie man bee sicke amongst you, let him bring the Priestes of the Church, and let them pray over him, anoynting him with Oyle, in the Name of the LORD: and the prayer of the faythfull shall saue the sicke, and the LORD shall rayse him vp.
Answere. Cardinall Cajetane on this place, sayeth. Neyther by wordes, nor by effect, doe these wordes of S. Iames speake of sacramentall or extreame vnction (sayeth hee,) but rather of that vnction which CHRIST appoynted in the Gospell, by His Disciples to bee vsed towardes those who were sicke: for the Text sayeth not, Is anie man sicke amongst you to death, but simple, is any man sicke. And hee calleth the effect of this vnction, the healing of the sicke. And besides this, S. Iames biddeth Sende for manie Elders or Priestes, to one sicke person, that they may pray over him, and anoynt him: which (sayeth hee) is altogether contrarie to the rite or custome of extreame vnction.All these Fathers, and Doctors, in their Commentaries on Mark 6. Bel. l. de extra. unct. c. 2.
More-over, Beda, Theophylact, (to whom wee joyne Euthymias, and Victor Antiochenus, as also Thomas Waldensis, and Alfonsus à Castro, (as witnesseth Bellarmine) with Lyra and Carthusian,) all these doe holde, that it is one and the selfe same vnction, that is spoken of both by S. MARKE, and S. IAMES heere: But so it is, that both Bellarmine and Suarez, the one a Cardinall, the other a Iesuit, proveth, that there is no sacramentall vnction spoken of by S. MARKE: therefore it will follow, that neyther is there anie such spoken of by S. IAMES,
FINIS.
End of the text · William Guild, An Antidote Against Popery (1656)