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are promises with signs annexed. . . . Wherefore, speaking hereof precisely and strictly (si rigide loqui velimus) there are only two sacraments in the Church of God." And Melanchthon says, "We can well call 'Order' a sacrament, so that it be known from Baptism and the Supper, which in proper speech and verity be called sacraments."

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In the sixteenth century, therefore, there were writers of the reforming school who did not hesitate to use the word sacrament more freely than our Articles and Catechism strictly justify. But they are most emphatic in saying that the word can only be used strictly, properly, and in true signification, as theologians of all schools define a sacrament, of the two Sacraments of the Gospel.

We have taken Bishop Jewel as a leading example. We must content ourselves with the briefest notice of the opinions of other writers.

Tindale says to More, "Now, sir, in your penance describe us which is the sign and the outward sacrament . . . and then we will ensearch whether it may be a sacrament or no."

1 Luther, Captiv. Babylon. ii. fol. 88. (Witeb. 1554). Melanch. Apol. Confess. August. i. fol. 29f. (Witeb. 1601). Melanchthon also says, "Numerentur haec sacramenta Baptismus, Coena Domini, Absolutio, . . . mihi maxime placet etiam addi ordinationem."

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2 For the above extracts, see Jewel, iii. pp. 455-60. See also ii. 1102.

Again, "Repentance is no sacrament, as faith, hope, love . . . are not to be called sacraments."

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Philpot, speaking of the "many more mysteries "of Holy Scriptures, says, " Of the mysteries which men call sacraments, I will not contend greatly. . . . But when men of our sort entreat of mysteries, they sequester certain from that infinite number, and reduce them into a small

. . number: so that they call those only mysteries or sacraments which Christ hath commanded with any singular ceremony or promise, of which sort be that mystical Baptism, and the Supper of the Lord: by which two things the sum of our salvation is represented." That is to say, we need no newly devised sacrament to supply the supposed deficiency of those ordained by Christ.

Hooper holds that "imposition of hands . . . may not be called a sacrament by like reason as the other two sacraments are," even though the ceremony is after the example of the holy Apostles.

1 Tin. iii. 171; i. 261. Sacrament of Penance.

Rogers treats at length of the He concludes, "For neither can the matter of this their sacrament, nor the form, nor the minister, nor the effect, be drawn from the Word of God." Rogers, p. 255 ff.

2 Philpot, p. 407. We see that "mystery" is used as synonymous with "sacrament : this is from the Vulgate translation sacramentum for μvorηpiov, in Eph. v. 32 and elsewhere. Thus, in our Communion Office, the phrase (occurring three times) "Holy Mysteries" means simply "Holy Sacraments."

He notes that the number of sacraments in the Old Testament and in the New Testament is the same.1

Becon says that the five commonly called sacraments" be not aptly called sacraments. They be honest trades, godly orders of life and virtuous, meet to be exercised of Christians." 2

Calfhill discusses the Tridentine statement that the matter of the sacrament of Penance is the act of the penitent (i.e. Contrition, Confession, Satisfaction). "Among all these, where is the visible. element? Where is that bodily shape (corporalis species) which hath the spiritual fruit?" As Augustine saith, "Hath contrition . . . a body? Be these subject to the eye as bread, wine and water are?" He bids them note to what shifts

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your Master of Sentences is put in this case.* Bullinger remarks that the word "sacrament" is now used one way and sometimes another : supporting the Reformed use by the passage already quoted from Augustine (p. 96).5

Pilkington accepts six of the seven Sacraments as ceremonies useful in the Church, omitting only Extreme Unction: though," he adds, "not

1 Hooper, ii. 88, 127.

2 Becon, iii. 618.

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3 This is the scholastic use of the word in relation to the sacraments. See Art. xxx. De Utraque Specie.

4 Calfhill, 243.

5 Bullinger, v. 247.

without great reason we forbear to call them all sacraments." 1

Fulke meets an objection, made by Martin, that the Communion Book proved Confession to be a sacrament, since special confession was followed by Absolution. After pointing out that preaching is a public Absolution, he says, "the people that believe are absolved from their sins by the ministry of the preacher, yet is not preaching a sacrament. "2

1 Pilkington, 524. Bullinger and Pilkington died in the same year, 1575.

2 Fulke, 459.

The three parts of the Sacrament of Penance

CHAPTER III

THE REFORMERS' APPEAL TO

HISTORY

II

The Sacrament of Penance, in its three parts

WE

E have hitherto looked at Penance in general. We must now examine what the Reformers thought of it in detail, and as expressed in its three parts-Contrition, Confession, and Satisfaction. Several writers accept this tripartite division, but correct the Romish deductions from it: while adopting the old names, they define them differently. Cranmer, indeed, disparages the old divisions:

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"Of Penance also I find in Scripture, whereby sinners after Baptism . be accepted again. . . But the Scripture speaketh not of Penance, as we call it a sacrament, consisting in three parts, Contrition, Confession, and Satisfaction, etc."1

Becon accepts the three-fold division, and carefully clears each term from unscriptural

1 Cranmer's Answers to certain Questions concerning the Sacraments, 1540.

Works, 115f.

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