Presbyteries triall, or, The occasion and motives of conversion to the Catholique faith of a person of quality in Scotland ; to which is svbioyned, A little tovch-stone of the Presbyterian covenant

CHAP. XVIII. Of the Excellency of the Christian Sacra∣ments: and particularly, how they con∣ferre Grace: which is denyed by the Pres∣byterians.

AS I knew the Christian religion, to be the most excellent, of all true religions, that ever have been: whether we consider that, which was vnder the law of nature, or the other which was vnder the law of Moyses: so I ius∣tly conceived, that it was most agreeable to Gods goodnesse and wisdome, to adorne and enrich it, with most excellent Sacraments. For, since no religion, whether true or false, can be without some sensible signes,* 1.1 as S. Augustin hath observed; the Christian religion, (which is not only the true, but also the most perfect religion, to which the former two served as preparations) must also have, the most perfect and efficacious Sacraments. And so I found, the same S. Augustin, extolling the perfection of the Christian Sacraments, above these of the ancient law.* 1.2 Our Lord, saith he, and the Aposto∣lical disciplin haue delivered some few Sacra∣ments, for many; and these most easy to be done, most magnificent for signification, and most pure to be observed. And elswhere, he saith: the Sacra∣menss are changed, they are made easier, fewer hol∣sommer, happier. Now the principal perfection of the Christian Sacraments, was generally be∣lieved

to consist in this; that God, by them, did conferre grace vnto our soules. Which truth is so engrafted in the hearts of Christians, that I knew diverse Protestants, could not be at first perswaded, that Luther, or Calvin, or that their Church, taught the contrary: and. when that was sufficiently manifested to them; they were much scandalized at it: In so much, that some of them did say: If the Sacraments do not confer grace, and baptisme doth not take away original sin; for what vse serve the Sacraments: for what end were they ordain'd?

Wherefore, being thus stirred vp to try this question, I found in end, that the Catholique doctrine, which taught that the Sacraments of the new Law do confer grace, is conformable to the divine Scriptures; that it was expresly believed by the holy Fathers; and doth duly exalt the perfection of the Christian Sacraments: Whereas the Presbyterians doctrin; which de∣nyeth the Sacraments to confer grace, is not on∣ly false against the Scriptures; but was also condemned, as an ancient heresy, by the holy Fa∣thers; that it vndervalues the vertue of the Christian Sacraments: and is so absurd, that di∣verse famous Protestants haue abandoned that opinion, albeit it was taught both by Luther & Calvin; and in this point do agree with the Ca∣tholiques. All which things, for brevities sake, I will only touch.

Of Baptisme, S. Iohn said to the Iewes:* 1.3 I indeed baptize yow in water; but he, who comes after me, shall baptize you in the holy Ghost &

fire. Ananias said to S. Paul: be baptized & wash away thy sins.* 1.4 S. Paul calleth also Baptisme, the Lauer of regeneration, by which we are saved. The same Apostle saith, that Christ hath sanctifyed his Church, by the lauer of water; in the word of life. By which testimonies, albeit we speak nothing of many others, it appear'd sufficiently clear to me: since we are said, to have our sins washed away by bap∣tisme; to be sanctifyed: to be born of new again: that by it we receive also grace, wit∣hout which, these things could not be verified, and performed. The like is also affirmed of the Eucharist, of which our Saviour saith: If any man eate of this bread,* 1.5 he shall live for ever. And again He that eateth my flesh, and drinketh my blood, hath everlasting life. Now this everlasting life, is no otherwise had here, but by receiving Grace, which is the seed of Glory, and of eter∣nal life & happinesse. Therefore these two Sa∣craments, which are all, that the Presbyte∣rians admit, do confer grace by the vertue & institution of Christ,

What was the belief of the holy Fathers, and of the whole Church, in this point, it is so clear; that Calvin himself, and other chief Pro∣testants do acknowledge it to be the same, which is now believed by the Catholiques, a∣gainst their doctrin.* 1.6 For. Calvin confesseth, that with great consent, it was taught and be∣lieved for many ages; That the Sacraments of the new Law do confer grace, if they were not hindered by mortal sin; which, albeit he cal∣leth

a pernicious and pestilentious opinion, and alleadgeth, that it drawes men from God, to rest in the sight of corporall things, and not in God himself; yet he confesseth also, that it was taught by S. Augustin, & the holy Fathers: whom he striveth to excuse, by saying, that in their immoderat praises of the Sacraments,* 1.7 they vsed hyperbolical speeches. The Lutheran Centurists do ascribe the same doctrin, as an errour, to the most ancient Fathers: as to S. Clement, Iustin, Cyprian, and others. Mus∣culus saith plainly: that Augustin did rashly af∣firm, that the Sacraments of the new law confer∣red grace. These open confessions shall save our paines, of citing the Fathers testimonies. And that this doctrin of the Catholiques doth ma∣nifest the perfection of the Christian Sacra∣ments, it is so clear of it self, that it needeth no illustration. Vpon this consideratiō, S. Augustin,* 1.8 admiring the wonderfull effects of the Sacra∣ments, cry'd out: Vnde tanta virtus aquae, vt corpus tangat, & cor abluat? Whence comes, saith he, so great vertue to the water, that it toucheth the body, and cleanseth the soule? Where he as∣cribes this wonderful effect, to the goodnesse & omnipotency of God: which sheweth also, that his speeches are not hyperbolicall, as Cal∣vin falsly pretends. Thus much briefly, to shew that I found the Catholique doctrin to be con∣forme to the Scriptures & holy Fathers, and to manifest the perfection of the Christian Sacra∣ments. And therfore Calvins opinion, which is iust contrary, must needs be against all these.

He himself confesseth that it is against the holy Fathers, and consequently it cannot be confor∣me to the Scriptures, whereon they founded their faith, and not vpon humane imaginations. That it taketh away a great perfection from the Sacraments, denying them to conferre grace, is so evident, that it needs no proofe. Calvin saw this so clearly, that he pretended, the Fa∣rhers vsed immoderate praises of the Sacra∣ments, and that this vertue, which the Catho∣liques do ascribe to the Sacraments, makes peo∣ple to trust more in creatures, them in God him∣self. But as I found Calvins doctrin to be false; so I soone perceived, that his pretence of preserving Gods honour, was very frivo∣lous. For how can the vertue of the Sacra∣ments derogate from the power & honour of Christ; since all power & vertue, that they have, is acknowledged to be from Christ, who is the principall Agent and Author of grace, they being only the instruments, by which he produceth it? How can the vertue of the Sa∣craments draw people from God, and make them rely more on corporal things then on God: since it, being so spiritual and supernatural, ra∣ther drawes people from corporal things to God, and makes them to admire more his po∣wer & to love his goodnesse? This was the ef∣fect, that the vertue of the Sacraments produ∣ced in S. Augustin; when with admiration he cryed out: Whence hath the water that vertue, that it toucheth the body & cleanseth the soule. A Catholique did further illustrate this matter to

me, by an example. VVho can be so void of rea∣son (said he) as to think, that the vertue, which proceeded from the hemme of our Sa∣viours garment, by touching whereof,* 1.9 the wo∣man in the Gospel was cured, did derogate from the honour of Christ; or would make the wo∣men to rely, or fixe her ey's more on the gar∣men, then on Christ himself: But rather is not the contrary most evident, that thereby the po∣wer & vertue of Christ was mvch illustrated, who, by such a small instrument, had produ∣ced so wonderfull an effect? And was not the woman & all the people present, drawen the∣reby more closely to Christ, and made to love his goodnesse, and admire his power? It is iust so in the Sacraments. As that vertue, which pro∣ceeded from the hemne of our Saviours gar∣ment, cured supernaturally the desease of the body; so the vertue, which proceeds from the Sacraments, cures the deseases and infirmities of the soule. And, as that tended to the honour of Christ; so doth this much more. Thus he.

Moreover, I found this Presbyterian opi∣nion, which robs the Sacraments of all ver∣tue, to be an ancient heresy condemned by the holy Fathers,* 1.10 in some heretiques called Mes∣salians, who taught, that sins were purged without the divine Sacraments, as S. Epipha∣nius S. Augustin & Damascen do testifie. There is indeed this difference, between them & the Calvinists: that they ascribed that power of purging sins to prayer: which these do, in their own manner, to Faith. Lastly, this opinion of

Luther & Calvin is so false & absurd,* 1.11 that di∣verse famous Protestants, as Osiander, Whi∣taker, Hooker, Bilson, and others cited in the Protestants Apology, besids some more late Doctours of the late English Church, haue re∣iected it, and believe with the Catholiques, that the Sacraments of the new law do not on∣ly signifie, but also conferre grace: and acknow∣ledge the difference, which the holy Fathers haue put between the Sacraments of the old law, and these of the Euangel. All which consi∣derations gave me sufficient ground, not to make any longer such a grosse errour, an article of my faith.

But, because the first & chief Protestants de∣ny the Sacraments to conferre grace, I was cu∣rious to know, for what end they thought the Sacraments were ordain'd,* 1.12 and for what vse they served: and, in this matter, I found a di∣versity among them. Melanchton said, that they serve as badges, to distinguish vs from infidels. Zuinglius maketh Sacraments no better then Souldiours marks, by which they are distingui∣shed. Luther saith, that they are external signes ordain'd to stirre vp our faith. Calvin is of the same opinion; but he addeth: that they are seals of Gods promises, ordain'd to vphold our faith, to witt, his special & iustifying faith. When it was obiected to Luther by the Catho∣liques, that the Sacrament of baptisme could not stirre vp faith in infants baptized, who have no vse of reason: he was brought to that straight, that he said infants did actually beleeve

whilst they were baptized: which is so false, that, as S. Augustin speaks, they,* 1.13 who affirm such things, do an iniurie to humane senses. Calvin, not relying fully vpon Luthers vnrea∣sonnable opinion, saith, that the baptism of infants stirreth vp their faith, when they come to the vse of reason. Which doctrin gives great advantage to the Anabaptists, and sheweth, that the baptism of infants is not profitable, be∣fore they attayne to the vse of reason. So that, according to the chieff Protestant Reformers, the Sacraments are nothing but badges, or bare signes & tokens, or seales of Gods pro∣mises, without any inward effect of grace. And therefore, they are made by them to serve to little, or no purpose. By which, I saw what vncertainty is among these Reformers, even in the principal points of our faith: and how ab∣iectly they speak and think of the Christian Sa∣craments: Whereas the Catholique Church & holy Fathers speak most reverently, & esteem highly of them: shewing, that they were or∣dain'd principally for our sanctification, accor∣ding to that famous definition of a Sacrament,* 1.14 collected out of S. Augustin. A Sacrament, is a visible signe of invisible grace, instituted by Christ, for our Sanctificat••on. To which pur∣pose, the same holy Father saith, Without the grace of invisible Sanctification, to what would the visible Sacraments serve? And again the ver∣tue of the Sacraments vnspeakably auaileth much. Therefore, the Presbyterians Sacra∣ments, being without invisible Sanctification,

serve to little vse, according to S. Augustin.

There was one doubt, which I had in this matter, concerning that which the Catholi∣ques teach, that the Sacraments do conferre grace, ex opere operato, or by the work wrou∣ght. For I have heard some Ministers affirm▪ that the Papists intended thereby to shew, that the Sacraments produced grace, as well in those, who were evil disposed, and came wit∣hout due preparation, as in those who were well disposed, and came well prepared to re∣ceive them: which I iustly esteem'd to be most false and impious. Therefore, having proposed this difficulty to a Catholique; I was informed by him, that this was a meer calumny of the Ministers;* 1.15 wherein they followed their Prede∣cessors, Luther & Calvin, who said; that to conferre grace, by the work wrought, accor∣ding to the Catholiques, was nothing else, but to conferre grace to a sinner, without faith and repentance. But the Catholiques, said he, have no such false and absurd meaning. They only, by that phrase do shew, that the grace, which Christ produceth by the Sacraments, as by his instruments, doth not depend either vpon the the holynes of the Minister, or vpon worthinesse of the receiver, but vpon the work wrought, that is, on the Sacramental action, which is instituted by Christ, for that end. As for example; the Sacrament of baptisme con∣fers the grace of Sanctification to infants, wa∣shing away their original sin, and making them the children of God; and this effect it vn∣doubtedly produceth in infants, in whom no

dispositions are required: so that, if they die, before they commit any actual sin: all of them would infallibly go to heaven. Here it is evi∣dent, that baptisme confers grace, by the work wrought, or by the Sacramental action and in∣stitution of Christ, and not, for any worthi∣nesse of the infants. Again, although the dispo∣sitions of faith, love, repentance and the rest, be required in these persons, who, being come to age, are to be baptized; yet baptisme doth produce their Sanctification, not by vertue, or for the merit of these dispositions, (although, without them, iustifying grace would not be produced) but for the institution of Christ, to whom, and not to the merit of the receaver, all the grace is attributed. Thus he shew me, how the Catholique Doctours did explaine the matter, and that it never entered into any of their heads, that the Sacraments would pro∣duce grace in those, who were ill disposed, or received thē without due preparation; since the Scripture sheweth, that these,* 1.16 who receeive the Eucharist vnworthily, receive vnto them∣selves damnation.

Vpon these considerations, I thought it no wonder, that the Presbyterians, who esteem their Sacraments to be of so little value, haue also made them to be of so little vse. For they haue abrogated and condemned all private bap∣tisme and Communion; so, that these two Sa∣craments, which are all they have, cannot be any more vsed in private, although vpon never so great necessity. And, for their Communion,

as they never give it in private, for the comfort of the sick so they give it very seldom in publick, for the devotion of the whole: for in some re∣markable Townes, and other parts of the Countrey, it hath not been once administra∣ted these 8. or 9. yeares. By all which, I saw clearly enough, that the doctrines and prac∣tises of the Presbyterians, were not only against the excellency, but also against the necessity of the Christian Sacraments; which were thereby rendred altogether gracelesse, and almost vse∣lesse. Therefore I intended Godwilling, to fol∣low no longer such wicked opinions and prac∣tises: which destroy the nature, end, and vse of the Christian Sacraments.

Notes

• * 1.1

  Aug. lib. 19. cont. Faust. cap. 22.
• * 1.2

  Aug. lib. 3. de doct. Christ c. 19. Aug. cont. Faust lib. 19. c. 13.
• * 1.3

  3.11. Math.
• * 1.4

  Acts 22.16. Titus 3.5. Eph s. 5.26.
• * 1.5

  Iohn. 6.51.54.
• * 1.6

  Cal. lib. 4. Instit. cap. 14. sect. 14. & 26.
• * 1.7

  Cent. 2. c. 4. & cent. 3. c 4. Muscul. in loc. com. p. 299.
• * 1.8

  Aug. tract. 80. in Ioan.
• * 1.9

  Luke 8.44.
• * 1.10

  Epiph. her. 80. Aug. haeres. 57. Damas. lib. de heres••b.
• * 1.11

  Prot. Apol. tract. 3. sect. 4. in marg ad 111. Mont. Orig. pag. 72.
• * 1.12

  Melan∣ch in lo∣cis com. c. de si∣gnis Zuing. de vera & fal. relig c. de Sa∣cram. Luth. de capt. Bab. cap. vl¦timo. also Cal. lib. 4. Inst. c. 14.
• * 1.13

  Aug. epist. 57. ad Dar∣dan. Cal. lib. 4. Instit. cap. 16. sect. 19.
• * 1.14

  Aug. lib. 10. de Ciuit. Dei. c. 5. Idem quaest. 84. in Leuit. Et lib. 19. con••. Faust. cap. 11.
• * 1.15

  Luther. de capt. Basil. cap. de Bapt. Cal. in Antid. sess. 7. can. 5. & 8.
• * 1.16

  1. Cor. 11. v. 9.