There are two divisions of this chapter,—I. A general discussion of these five sacraments, sec. 1-3. II. A special consideration of each. 1. Of Confirmation, sec. 4-13. 2. Of Penance, sec. 14-17. 3. Of Extreme Unction, sec. 18-21. 4. Of Order, in which the seven so-called sacraments have originated, sec. 22-23. 5. Of Marriage, sec. 34-37.
1. Connection of the present discussion with that concerning Baptism and the Lord’s Supper. Impiety of the popish teachers in attributing more to human rites than to the ordinances of God
1. The above discourse concerning the sacraments might have the effect, among the docile and sober-minded, of preventing them from indulging their curiosity, or from embracing, without authority from the word, any other sacraments than those two, which they know to have been instituted by the Lord. But since the idea of seven sacraments, almost common in the mouths of all, and circulated in all schools and sermons, by mere antiquity, has struck its roots. and is even now seated in the minds of men, I thought it might be worth while to give a separate and closer consideration of the other five, which are vulgarly classed with the true and genuine sacraments of the Lord, and, after wiping away every gloss, to hold them up to the view of the simple, that they may see what their true nature is, and how falsely they have hitherto been regarded as sacraments. Here, at the outset, I would declare to all the pious, that I engage not in this dispute about a word for love of wrangling, but am induced, by weighty causes, to impugn the abuse of it. I am not unaware that Christians are the masters of words, as they are of all things, and that, therefore, they may at pleasure adapt words to things, provided a pious meaning is retained, though there should be some impropriety in the mode of expression. All this I concede, though it were better to make words subordinate to things than things to words. But in the name of sacrament, the case is different. For those who set down seven sacraments, at the same time give this definition to all—viz. that they are visible forms of invisible grace; and at the same time, make them all vehicles of the Holy Spirit, instruments for conferring righteousness, causes of procuring grace. Accordingly, the Master of Sentences himself denies that the sacraments of the Mosaic Law are properly called by this name, because they exhibited not what they figured. Is it tolerable, I ask, that the symbols which the Lord has consecrated with his own lips, which he has distinguished by excellent promises, should be regarded as no sacraments, and that, meanwhile, this honour should be transferred to those rites which men have either devised of themselves, or at least observe without any express command from God? Therefore, let them either change the definition, or refrain from this use of the word, which may afterwards give rise to false and absurd opinions. Extreme unction, they say, is a figure and cause of invisible grace, because it is a sacrament. If we cannot possibly admit the inference, we must certainly meet them on the subject of the name, that we may not receive it on terms which may furnish occasion for such an error. On the other hand, when they prove it to be a sacrament, they add the reason, because it consists of the external sign and the word. If we find neither command nor promise, what else can we do than protest against it?
2. Men cannot institute sacraments. Necessary to keep up a distinction between sacraments and other ceremonies
2. It now appears that we are not quarreling about a word, but raising a not unnecessary discussion as to the reality. Accordingly, we most strenuously maintain what we formerly confirmed by invincible argument, that the power of instituting a sacrament belongs to God alone, since a sacrament ought, by the sure promise of God, to raise up and comfort the consciences of believers, which could never receive this assurance from men. A sacrament ought to be a testimony of the good-will of God toward us. Of this no man or angel can be witness, since God has no counsellor (Isa. 40:13; Rom. 11:34). He himself alone, with legitimate authority, testifies of himself to us by his word. A sacrament is a seal of attestation or promise of God. Now, it could not be sealed by corporeal things, or the elements of this world, unless they were confirmed and set apart for this purpose by the will of God. Man, therefore, cannot institute a sacrament, because it is not in the power of man to make such divine mysteries lurk under things so abject. The word of God must precede to make a sacrament to be a sacrament, as Augustine most admirably shows (Hom. in Joann. 80). Moreover, it is useful to keep up some distinction between sacraments and other ceremonies, if we would not fall into many absurdities. The apostles prayed on their bended knees; therefore our knees may not be bent without a sacrament (Acts 9:20; 20:36). The disciples are said to have prayed toward the east; thus looking at the east is a sacrament. Paul would have men in every place to lift up pure hands (1 Tim. 2:8); and it is repeatedly stated that the saints prayed with uplifted hands, let the outstretching, therefore, of hands also become a sacrament; in short, let all the gestures of saints pass into sacraments, though I should not greatly object to this, provided it was not connected with those greater inconveniences.