Milton

¶1Fuit EXHIBITIO FŒDERIS GRATIÆ sub lege et evangelio: sequitur ejus OBSIGNATIO, vel potius per externa quædam signa repræsentatio.

¶2Ea etiam est et sub lege et sub evangelio.

¶3Sub lege CIRCUMCISIO fuit et PASCHA: sub evangelio BAPTISMUS et CŒNA DOMINICA.

¶4Hæc præsertim duo posteriora recepto in ecclesia vocabulo SACRAMENTA præcipue nominantur.

¶5Sacramentum est quo gratiam salvificam sive Christi satisfactionem per signum visibile divinitus institutum nobis credentibus Deus obsignat, nos Deo fidem et obedientiam nostram sincero animo^la7 proposito et grata recordatione testamur.

¶6p. 316De CIRCUMCISIONE Gen. xvii. 10, &c. hoc est fœdus meum inter me et vos, et semen tuum post te, quod servabitis, ut circumcidatur vobis omnis mas: circumcidetis carnem præputii vestri, ut sit signum fœderis inter me et vos—. Rom. iv. 11, 12. et signum accepit circumcisionis, quod esset sigillum justitiæ fidei receptæ in præputio, ut esset pater omnium credentium in præputio, imputata etiam ipsis justitia; et pater circumcisionis iis qui non solum sunt ex circumcisione, sed qui etiam incedunt vestigiis fidei patris nostri Abrahami, quæ fuit in præputio. Deut. x. 16. circumcidatis præputium cordis vestri, et cervicem vestram ne obduretis amplius. et xxx. 6. circumcidet Jehova Deus tuus animum tuum, et animum seminis tui, ad diligendum Jehovam—. Jer. iv. 4. circumcidite vos Jehovæ, et amovete præputia animi vestri. Nonnunquam itaque sanctificationem etiam sub evangelio significat. Col. ii. 11. in quo etiam circumcisi estis circumcisione quæ fit sine manibus, exuendo corpus peccatorum carnis, per circumcisionem Christi.

¶7Post legem tamen datam circumcisio signum fœderis operum fuisse videtur. Rom. iv. 12. pater circumcisionis iis qui non solum sunt ex circumcisione—. cap. ii. 25. nam circumcisio quidem prodest, si legem observes; quod si transgressor legis fueris, circumcisio tua facta est præputium. Gal. v. 3. testor omni homini qui circumciditur, eum esse debitorem totius legis servandæ. Hinc a Mose dicitur data Joan. vii. 22, 23.

¶8De PASCHATE Exod. xii. 3, &c. in ipso decimo die hujus mensis, ut accipiant sibi quisque parvam pecudem pro familia paterna &c. v. 13. erit autem sanguis ille pro vobis in signum super illas domos ubi eritis, ut videns sanguinem illum transeam præter vos; sic non erit in vobis plaga exitialis, quum cædam primogenitos in terra Ægypti. et v. 15. septem dies panes azymos comedite; ipso die primo amovebitis vetus fermentum e domibus vestris—.

¶9Paschatis autem significatio erat Christus mactatus, ejusque sanguinis aspersi efficacia ad salutem eis qui festum illud puro corde celebrarent. Joan. i. 29. vidit Joannes Jesum venientem ad se, et ait, ecce p. 317agnus ille Dei qui tollit peccata mundi. et xix. 36. facta sunt hæc ut scriptura impleretur, dicens, non conteretur ullum os ipsius. et 1 Cor. v. 7. expurgate vetus fermentum, ut sitis nova massa, sicut estis fermenti expertes; etenim pascha nostrum pro nobis sacrificatum est, nempe Christus.

¶10BAPTISMUS est primum sub evangelio sacramentum vulgo dictum, quo CREDENTIUM ET PURITATEM VITÆ SPONDENTIUM CORPORA IN PROFLUENTEM AQUAM IMMERGUNTUR, AD SIGNIFICANDAM NOSTRAM PER SPIRITUM SANCTUM REGENERATIONEM, NOSTRAM ETIAM CUM CHRISTO COALITIONEM PER MORTEM, SEPULTURAM, ET RESURRECTIONEM EJUS.

¶11CREDENTIUM. Matt. xxviii. 19. docete omnes gentes, baptizantes eas—. Marc. xvi. 15, 16. prædicate evangelium—: qui crediderit et baptizatus fuerit, servabitur. Act. viii. 36, 37. quid prohibet me baptizari?—si credis ex toto corde, licet. Eph. v. 26. purificans lavacro aquæ per verbum. 1 Pet. iii. 21. cui rei nunc respondens exemplar baptismi nos quoque servat (non quo carnis sordes abjiciuntur, sed stipulatio bonæ conscientiæ apud Deum) per resurrectionem Jesu Christi.

¶12Hinc sequitur, infantes, ut qui neque doceri, neque credere, neque stipulari, nec vel spondere vel respondere, ne audire quidem verbum possunt, baptismi capaces non esse. Quo enim pacto per verbum purificantur infantes, qui verbum non intelligunt? eodem certe quo ædificantur adulti qui linguam ignotam audiunt. Neque enim servat nos baptismus ille externus, quo carnis duntaxat sordes abluuntur, sed stipulatio illa bonæ conscientiæ, teste Petro: conscientia autem non est infantium. Quid, quod baptismus non solum fœdus est, in quo, si stipulatio, expressa sponsio quoque versatur, quæ infantis non est, verum etiam votum est, quod ab infante neque nuncupari neque exigi potest: de quo infra l. 2. c. iv. ubi de voto.

¶13Qui contrarium statuunt theologi, mirum est quam futilibus nitantur argumentis. Matt. xix. 14. sinite puerulos, et ne prohibete eos ad me venire; talium est enim regnum cœlorum. At neque eos attulit quisp. 318quam ut baptizarentur, v. 13. oblati sunt, ut manus iis imponeret et oraret, nec eos Christus baptizavit, sed duntaxat manus iis imposuit, v. 15. et cum accepisset eos in ulnas, impositis super eos manibus benedixit iis, Marc. x. 16. Qui autem et adducti ad Christum sunt non ut baptizarentur, et recepti ab eo baptizati non sunt, quis ferat qui hinc argumentetur, baptizandos eos fuisse? vel, quod aliquanto plus est, infantes etiam baptismo idoneos esse? nam si idcirco baptizari poterunt, poterunt et cœnæ Domini eadem ratione participes fieri. Sic itaque recipiat infantes ad se venientes ecclesia, quemadmodum Christus recepit; manus imponat, benedicat, non baptizet. At talium, inquiunt, est regnum cœlorum. Omniumne dicent, an eorum solum qui credituri sunt? Utcunque Deus novit suos, ecclesia non novit: aliud est quid sint apud Deum, aliud quid sint jure ecclesiastico. Talium deinde simplicitate et innocentia: verum infantibus qui rationis compotes nondum sunt, nec simplicitas nec innocentia proprie tribui potest: neque vero sequitur, ad quos regnum cœlorum, ad eos quodvis religionis sacramentum, nec ad quos fœdus, ad eos quamlibet fœderis obsignationem, quæ adultæ ætatis rationem et fidem postulat, pertinere: etenim non minus res signata in cœna Domini ad infantes pertinet quam in baptismo, nec tamen ad infantes cœna Domini pertinebit, etiamsi paschatis, cujus in locum cœna Domini successit, infantes expertes non fuerint. Unde perspicias licet, quam sit infirmum sic disputare; circumcisionis in locum successit baptismus; circumcidebantur infantes, ergo nunc baptizabuntur: cum non minus constet paschatis in locum successisse cœnam Dominicam: infantes tamen participes cum fuerint paschatis, expertes cœnæ Dominicæ sunt.

¶14At inquiunt, omnes baptizati sumus nube et mari, 1 Cor. x. 2. ergo et infantes. Et inquam, omnes eandem escam spiritualem comederunt, et omnes eundem potum spiritualem biberunt. v. 3, 4. nec tamen eam ob causam infantes participes cœnæ Domini fiunt.

¶15Urgent illo Gen. xvii. 7. stabilio fœdus meum inter me et te ac semen tuum post te per ætates suas. Quis sanus hoc de infantibus intelligi affirp. 319met? et non de posteris adultis, per ætates videlicet suas? Non enim infantibus terram daturus erat, v. 8. non infantes servare fœdus jubentur, v. 9. Sic Act. ii. 39. vobis facta est promissio et liberis vestris et omnibus longe post futuris, quoscunque advocaverit Dominus Deus noster: liberis vestris, id est, infantibus, ut volunt illi: eos nempe vocat Deus qui non intelligunt, eos alloquitur qui non audiunt. Quem non pudeat interpretum tam infantium? qui si duos porro versiculos duntaxat legissent, clare audissent, v. 41. qui libenter receperunt sermonem ejus, baptizati sunt. Hic et intellectus et voluntas ad baptizandum requiritur; quorum neutrius compotes infantes sunt. Unde et illud Act. viii. 37. si credes ex toto corde, licet baptizari. At certe infantes ne ex minima quidem cordis particula possunt credere. Quod autem toties inculcant, vobis et semini vestro facta est promissio, utinam satis attenderent quo pacto Paulus id explicet Rom. ix. 7, 8; intelligerent profecto factas esse promissiones evangelicas, non cuivis suo semini, nam ne Abrahami quidem secundum carnem, sed filiis duntaxat Dei, id est, credentibus; qui soli sub evangelio et filii promissionis sunt, et in semine reputantur. Pro credentibus autem haberi ante non possunt ab ecclesia, quam se credere profitentur. Quibus igitur factas esse promissiones nullo modo constat, iis ecclesia non debet baptismo promissiones obsignare.

¶16Deinde analogiam prædicant baptismi cum circumcisione, quæ infantium erat. Col. ii. 11. in quo circumcisi estis circumcisione quæ fit sine manibus, exuendo corpus peccatorum carnis per circumcisionem Christi: ei consepulti per baptismum—. At vero ista primum analogia quæ tandem illic circumcidi et consepeliri, nisi quæ omnibus sacramentis idem fere, quamvis non eodem modo significantibus, inter se analogia est? Deinde analoga per omnia respondere, quis defendat? Circumcisione carere sine periculo fœminæ potuerunt, baptismo non possunt; signo scilicet vel perfectiore vel rei perfectioris. Circumcisio enim sigillum erat justitiæ quidem fidei, Rom. iv. 11, 12. sed Abrahamo tantum, qui in præputio jam tum crediderat, ejusque similibus qui sic credituri erant, non itidem infantibus post eum circumcisis, qui in præputio credere non poterant; illis in carne sigillum erat, et quidem perobscurum, gratiæ longo post p. 320tempore promulgandæ; baptismus est sigillum illius gratiæ jam exhibitæ, remissionis peccatorum, sanctificationis, signumque mortis nostræ cum Christo et resurrectionis. Circumcisio sub lege et sacrificiis data erat, et ad totam legem servandam obligabat, Gal. v. 3. qui cultus erat servilis et pædagogicus: contra per baptismum evangelio initiamur, qui cultus est rationalis et virilis et liberrimus: sub lege enim infantes et nascebantur et senescebant; sub evangelio et baptismo nascimur viri. Itaque in baptismo doctrina ac fides veluti conditiones ab adultis suscipiendæ prius requiruntur; in circumcisione tanquam servis sub lege et infantibus conditiones feruntur nullæ. Circumcisio denique fiebat non a sacerdotibus aut Levitis, sed vel a patre familias, Gen. xvii. vel a matre, Exod. iv. 26. vel a quovis alio, puta chirurgo: baptismus, ut ipsi volunt, non nisi ab evangelico ministro, vel saltem, ut volunt omnes, a fideli quovis non rudi aut novitio: quo autem id, nisi ut is baptizandum doctrina prius imbueret quam aqua demergeret? non ergo infantem. Non ergo circumcisio et baptismus plane sunt analoga. Nos certe in sacramentis non analogiam plane incertam, sed institutionem Domini attendere, eamque semper, ut ipsi monent theologi, ante omnia sequi debemus.

¶17At inquiunt, circumcisio erat sigillum justitiæ fidei, Rom. iv. 11, 12. et tamen infantes circumcidebantur, qui credere nequibant. Erat, inquam, ut et supra dictum est, sigillum justitiæ fidei, sed Abrahamo credenti, et qui ejus exemplo in præputio crediderunt; infantibus aliud quiddam erat, sanctificatio nempe gentilitia et externa ad cultum Dei externum et Mosaicum præsertim suo tempore secuturum.

¶18Postremo inquiunt, apostoli integras familias baptizarunt; ergo infantes. Verum hujus argumenti inanitas refutatur apertissime Act. viii. 12. cum credidissent—, baptizabantur et viri et mulieres; non ergo infantes. et xvi. 31, 32, 33, 34. crede in Dominum Jesum Christum, et servaberis, tu ac domus tua: et locuti sunt ei sermonem Domini, et omnibus qui erant domi ipsius:—et baptizatus est ipse et omnes domestici ejus illico:—exultavit quod cum universa domo sua credidisset Deo; universa igitur p. 321domus credentium dicitur, non infantium: ergo quibus locuti sunt sermonem Domini, quique crediderunt, illi soli baptizati sunt. Idem evincitur ex cap. xi. 17. si ergo æquale donum dedit illis Deus, sicut et nobis qui credimus—. et xviii. 8. credidit Domino cum tota domo sua; multique Corinthiorum audientes credebant et baptizabantur. Ipsum denique Joannis baptisma, quod quasi præludium sequentis fuit, resipiscentiæ dictus est, Marc. i. 4. quo qui baptizati sunt confitebantur etiam peccata sua, Matt. iii. 6. resipiscere autem et confiteri infantes qui possunt? Itaque si Joannis baptismo idonei non erant infantes, quo pacto erunt baptismo Christi, quem antequam suscipere possunt, et doceri et resipiscere et credere debebunt?

¶19IMMERSIO: nam ut aspersionem significaret baptismus, ex Marc. vii. 4. Luc. xi. 38. frustra contendunt, qui aspersionem in baptismum pro immersione induxerunt: manus enim qui lavant immergere solent, non aspergere.

¶20AD REGENERATIONEM. Joan. iii. 5. nisi quis fuerit genitus ex aqua et Spiritu, non potest introire in regnum Dei: nempe si neglexisse reperietur. Act. xxii. 16. quid cunctaris? surgens baptizator et abluitor a peccatis tuis, invocato nomine Domini. 1 Cor. vi. 11. sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini Jesu, et per Spiritum Dei nostri. Eph. v. 26. ut eam sanctificaret, ab eo purificatam lavacro aquæ per verbum. Tit. iii. 5. per lavacrum regenerationis.

¶21COALITIONEM PER MORTEM. 1 Cor. xii. 13. per unum Spiritum nos omnes in unum corpus baptizati sumus. Gal. iii. 27. quicunque in Christum baptizati fuistis, Christo fuistis induti. Rom. vi. 3. an ignoratis, nos, quotquot baptizati sumus in Jesum Christum, in mortem ejus esse baptizatos? consepulti sumus igitur ei per baptismum in mortem. Col. ii. 12. ei consepulti per baptismum. Itaque baptismus figurate ærumnosam Christi vitam, mortem, et sepulturam significat, in quam ipse ad tempus quasi immersus fuit. Marc. x. 38. et baptismate quo ego baptizor baptizari. Sic Luc. xii. 50. De administratione baptismi vide infra cap. xxix. de ecclesia visibili, et cap. xxxi. de ecclesiis particularibus.

¶22p. 322Baptismus Joannis idem reipsa cum baptismo Christi fuit: administrationis tamen formula et præsenti efficacia non idem. Si idem reipsa non fuisset, sequeretur, non eundem nos cum Christo baptismum suscepisse; nostrum baptismum persona Christi sanctificatum non fuisse; Christum non omnem justitiam implevisse, Matt. iii. 15. apostolos fuisse rursus baptizandos, quod non legimus. Idem tamen per omnia non erat; etsi enim uterque baptismus divinitus fuit, Luc. iii. 2, 3. et vii. 29, 30. et resipiscentiam et fidem uterque requirebat, Act. xix. 4, 5. alter tamen subobscurius in Christum nondum satis manifestum, alter clarius in Christum jam cognitum; et formula quidem solenniore, in nomen Patris, Filii et Spiritus Sancti; (quam tamen formulam ab apostolis postea observatam nusquam legimus;) et efficacia, ut ante dixi, præsentiore; prior enim aqua tantum baptizabat, Matt. iii. 11. Joan. i. 33. Act. i. 5. et xix. 2. si solum Christum excipias; et hoc quidem ad testimonium potius Christo perhibendum, quam ad vim illius baptismi demonstrandam: itaque apostoli non nisi diu postea Spiritum Sanctum acceperunt, Act. i. 5. et Ephesini illi Joannis baptismo baptizati, essetne Spiritus Sanctus ne audiverant quidem, cap. xix. 1, 2. at Christi baptismus et aqua et Spiritu baptizans, dona Spiritus e vestigio fere conferebat.

¶23Sed opponi solet non baptismum a baptismo ex aqua et Spiritu distingui, sed comparari inter se partes ministri in baptismo et Christi. At hoc si verum esset, idem de cæteris baptismi ministris apostolis dictum reperiretur, quod nusquam reperitur; immo cæteros apostolos et aqua et Spiritu Sancto baptizasse satis constat.

¶24Qua ratione baptismus Joannis, quatenus aut non omnino aut non statim Spiritum conferebat, initiatio quædam sive lustratio ad doctrinam evangelii recipiendam promulgata (ex antiquo ritu Hebræorum, quo omnes proselytæ baptizabantur) potius, quam absoluta fœderis obsignatio videtur fuisse; Spiritus enim solus obsignat, 1 Cor. xii. 13.

¶25Hinc baptismus Christi baptismo Joannis, licet non necessario, superinduci tamen videtur potuisse: Act. xix. 5. his auditis, baptizati sunt p. 323in nomine Domini Jesu; nimirum qui prius ab Joanne baptizati fuerant, v. 3. Non necessario, inquam; apostoli enim aliique plurimi Joannis baptismo videntur stetisse: quorum exemplo qui olim infantes, et per omnia non rite baptizati sunt, iterare baptismum jam adulti necesse, opinor, non habent: immo baptismum ipsum proselytis duntaxat necessarium esse ducerem, non alumnis ecclesiæ, nisi apostolus baptismum non initiationem tantum, sed etiam nostræ cum Christo et mortis, et sepulturæ et resurrectionis repræsentationem quandam esse docuisset.

¶26Typus baptismi ante legem Mosis fuit arca Noæ; 1 Pet. iii. 20, 21. cum construeretur arca &c. cui rei nunc respondens typus baptismi—. Sub lege nubes: 1 Cor. x. 2. omnes in Mosen baptizatos esse nube et mari.

¶1THE MANIFESTATION OF THE COVENANT OF GRACE, under the law and the gospel respectively, has been considered; we are now to speak of the SEALING OF THAT COVENANT, or rather of its representation under certain outward signs.

¶2–4This representation, like the covenant itself and its manifestation, is common both to the law and the gospel: under the former it consisted in CIRCUMCISION and the PASSOVER; under the latter it consists in BAPTISM and the SUPPER OF THE LORD. These ceremonies, particularly the two latter, are generally known by the name of SACRAMENTS.

¶5A Sacrament is a visible sign ordained by God, whereby he sets his seal on believers in token of his saving grace, or of the satisfaction of Christ; and whereby we on our part testify our faith and obedience to God with a sincere heart and a grateful remembrance.

¶6Respecting CIRCUMCISION, compare Gen. xvii. 10, &c. this is my covenant which ye shall keep between me and you, and thy seed after thee; every man child among you shall be circumcised; and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. Rom. iv. 11, 12. he received the sign of circumcision, a seal of the righteousness of faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also; and the father p. 430of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. Deut. x. 16. circumcise the foreskin of your heart, and be no more stiff-necked. xxx. 6. Jehovah thy God will circumcise thine heart, and the heart of thy seed, to love Jehovah thy God—. Jer. iv. 4. circumcise yourselves to Jehovah, and take away the foreskins of your heart. Sometimes, by a similar figure, it signifies sanctification even under the gospel. Col. ii. 11. in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.

¶7Subsequently, however, to the giving of the law circumcision seems to have typified the covenant of works. Rom. iv. 12. the father of circumcision to them who are not of the circumcision only. ii. 25. for circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision. Gal. v. 3. I testify again to every man that is circumcised, that he is a debtor to do the whole law. Hence it is said to have been given by Moses, John vii. 22, 23.

¶8Respecting the PASSOVER, compare Exod. xii. 3, &c. in the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house, &c. v. 13. the blood shall be to you for a token upon the houses where ye are, and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. v. 15. seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses.

¶9The passover typified the sacrifice of Christ, and the efficacy of the sprinkling of his blood for the salvation of such as celebrated the feast with purity of heart. John i. 29. John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. xix. 36. these things were done that the scripture should be fulfilled, A bone of him shall not be broken. 1 Cor. v. 7. purge out therep. 431fore the old leaven, that ye may be a new lump, as ye are unleavened: for even Christ our passover is sacrificed for us.

¶10Under the gospel, the first of the sacraments commonly so called is BAPTISM, wherein THE BODIES OF BELIEVERS WHO ENGAGE THEMSELVES TO PURENESS OF LIFE ARE IMMERSED IN RUNNING WATER,⁵ TO SIGNIFY THEIR REGENERATION BY THE HOLY SPIRIT, AND THEIR UNION WITH CHRIST IN HIS DEATH, BURIAL, AND RESURRECTION.

¶11OF BELIEVERS. Matt. xxviii. 19. teach all nations, baptizing them—. Mark xvi. 15, 16. preach the gospel......he that believeth and is baptized, shall be saved. Acts viii. 36, 37. what doth hinder me to be baptized?....if thou believest with all thine heart, thou mayest. Eph. v. 26. that he might cleanse it with the washing of water by the word. 1 Pet. iii. 21. the like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ.

¶12Hence it follows that infants are not to be baptized, inasmuch as they are incompetent to receive instruction, or to believe, or to enter into a covenant, or to promise or answer for themselves, or even to p. 432hear the word. For how can infants, who understand not the word, be purified thereby; any more than adults can receive edification by hearing an unknown language? For it is not that outward baptism, which purifies only the filth of the flesh, that saves us, but the answer of a good conscience, as Peter testifies; of which infants are incapable.⁶ Besides, baptism is not merely a covenant, containing a certain stipulation on one side, with a corresponding engagement on the other, which in the case of an infant is impossible; but it is also a vow, and as such can neither be pronounced by infants, nor required of them. See Book II. Chap. iv. under the head of vows.

¶13It is remarkable to what futile arguments those divines have recourse, who maintain the contrary opinion. They allege Matt. xix. 14. suffer little children, and forbid them not to come unto me, for of such is the kingdom of heaven.⁷ It appears however that they were not brought to him for the purpose of being baptized; v. 13. then were there brought unto him little children, that he should put his hands on them and pray; neither did Christ baptize them, but only put his hands on them, v. 15. Mark x. 16. he took them up in his arms, put his hands upon them, and blessed them. Seeing then that they were neither brought to Christ to be baptized, nor, when received, were actually baptized by him, it is impossible to admit the sophistical inference, that they were properly qualified for baptism; or, which is still more difficult to conceive, that not little children merely, but infants, are so qualified. For if competent to be baptized, they are competent on the same grounds to be partakers of the Lord's Supper. Let the church therefore receive infants which come unto her, after the example of Christ, with imposition of hands and benediction, but not with baptism. Again, they remind us, that of such is the kingdom of heaven. Is this to be understood of all without distinction, or only of such as shall subsequently p. 433believe? How perfectly soever God may know them that are his, the church does not know them; what they are in the sight of God is one thing, and what they are by church privilege is another. It must mean, therefore, of such in respect of simplicity and innocence; whereas neither simplicity nor innocence, although they may be predicated of little children, can properly be attributed to infants, who have not as yet the faculty of reason: neither does it follow, that because any one is an inheritor of the kingdom of heaven, he is therefore admissible to every religious sacrament; or that, because he is included in the covenant, he has therefore the right of participating in such signs and seals of that covenant as demand the exercise of mature faith and reason. For the thing signified in the Supper of the Lord appertains no less to infants than the thing signified in baptism; and yet infants are not admitted to the former rite, although they were admitted to the passover, which held the same place in the former dispensation as the Lord's Supper in the present. Hence, by the way, we may perceive how weak it is to reason as follows: baptism has succeeded to circumcision; but infants were circumcised, therefore infants are to be baptized: seeing that it is equally certain that the Lord's Supper has succeeded to the passover, notwithstanding which, infants, who were admitted to the latter rite, are not admitted to the former.

¶14They argue, again, that as it is said we were all baptized unto Moses in the cloud and in the sea, 1 Cor. x. 2. infants must be included in the general expression. I answer, that all did eat the same spiritual meat, and did all drink the same spiritual drink, iii. 4. yet that infants are not on this ground admitted to partake of the Lord's Supper.

¶15They lay much stress likewise on Gen. xvii. 7. I will establish my covenant between me and thee and thy seed after thee...... in their generations. No one, however, will seriously affirm that this is to be understood of infants, and not of the adult posterity of Abraham in their generations, that is, successively. Otherwise, we must suppose that God intended to give the land also to infants, v. 8. and that infants are p. 434commanded to keep the covenant, v. 9. Again, Acts ii. 39. the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call. Your children, that is, as they understand it, your infants: in other words, God calls those who cannot understand, and addresses those who cannot hear; an interpretation which can only have proceeded from the infancy of reasoning. Had these commentators but read two verses farther, they would have found it expressly stated, they that gladly received his word were baptized; whence it appears that understanding and will were necessary qualifications for baptism, neither of which are possessed by infants. So also Acts viii. 37. if thou believest with all thine heart, thou mayest be baptized; whereas infants, so far from believing with all their heart, are incapable of even the slightest degree of faith. With regard, however, to the text on which they insist so much, the promise is unto you and to your children, if they had attended sufficiently to Paul's interpretation of this passage, Rom. ix. 7, 8. they would have understood that the promise was not to all seed indiscriminately, seeing that it was not even to the seed of Abraham according to the flesh, but only to the children of God, that is, to believers, who alone under the gospel are the children of the promise, and are counted for the seed. But none can be considered by the church as believers, till they have professed their belief. To those therefore to whom it does not appear that the promise was ever made, the church cannot with propriety give the seal of the promise in baptism.

¶16Again, they allege the analogy between baptism and circumcision, which latter was performed on infants.⁸ Coloss. ii. 11. in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism—. In the first place, there is no other analogy between being circumcised and being buried with him in baptism, than that which exists among all sacraments by which the same thing is signified, the mode p. 435of signification being different. But, secondly, why is it necessary that things which are analogous should coincide in all points? Of circumcision, for instance, women were not partakers; in baptism they are equally included with men, whether as being a more perfect sign, or a symbol of more perfect things. For circumcision, although a seal of the righteousness of faith, Rom. iv. 11, 12. was such only to Abraham, who being uncircumcised had already believed, and to others who should believe in like manner; not to his posterity, who in aftertimes were circumcised before they were of an age to exercise faith, and who, consequently, could not believe in the uncircumcision. To them it was a seal in the flesh, indistinctly and obscurely given, of that grace which was at some distant period to be revealed; whereas baptism is a seal of grace already revealed, of the remission of sins, of sanctification; finally, a sign of our death and resurrection with Christ. Circumcision was given under the law and the sacrifices, and bound the individual to the observance of the whole law, (Gal. v. 3.) which was a service of bondage, and a schoolmaster to bring its followers to Christ; through baptism, on the other hand, we are initiated into the gospel, which is a reasonable, manly, and in the highest sense free service. For under the law men were not merely born, but grew up infants in a spiritual sense;⁹ under the gospel, in baptism, we are born men. Hence baptism requires, as from adults, the previous conditions of knowledge and faith; whereas in circumcision all conditions are omitted, as unnecessary in the case of servants, and impracticable in that of infants. Lastly, circumcision was performed not by the priests and Levites, but by the master of a family, Gen. xvii. by the mother, Exod. iv. 26. or by any other person, a surgical operator for instance; whereas baptism, according to our opponents themselves, can only be administered by a teacher of the gospel; and even those who hold a wider opinion on the subject, allow that it can only be performed by a believer, and by one who is neither a new convert, nor unlearned in the faith. To p. 436what purpose is this, unless that the person to be baptized may be previously instructed in the doctrines of the gospel? which in the case of an infant is impossible. There is therefore no necessary analogy between circumcision and baptism; and it is our duty not to build our belief on vague parallels, but to attend exclusively to the institution of the sacrament itself, and regard its authority as paramount, according to the frequent admonition of our opponents themselves.

¶17They contend, however, that circumcision was the seal of the righteousness of faith, Rom. iv. 11, 12. notwithstanding which infants were circumcised, who were incapable of belief.¹ I answer, as above, that it was indeed the seal of the righteousness of faith, but only to Abraham, and to such as after his example believed being yet uncircumcised; in the case of infants it was a thing of entirely different import, namely, an outward and merely national consecration to the external service of God, and, by implication, to the Mosaic form of worship, which was in due time to be ordained.

¶18Lastly, it is urged that the apostles baptized whole families, and consequently infants among the rest.² The weakness of this argument is clearly shown by Acts viii. 12. when they believed......they were baptized, both men and women, infants not being included. xvi. 31—34. believe on the Lord Jesus Christ, and thou shalt be saved, and thy house: and they spake unto him the word of the Lord, and to all that were in his house: and he took them......and was baptized, he and all his, straightway......and he rejoiced, believing in God with all his house. Here the expression all his house obviously comprehends only those who believed in his house, not infants; therefore those alone unto whom they spake the word of the Lord, and who believed, were baptized. The same is evident from chap. xi. 17. forasmuch then as God gave them the like gift as he did unto us who believe—. xviii. 8. p. 437Crispus......believed on the Lord with all his house: and many of the Corinthians hearing believed, and were baptized. Even the baptism of John, which was but the prelude to that of Christ, is called the baptism of repentance, Mark i. 4. and those who came to it were baptized, confessing their sins, Matt. iii. 6. whereas infants are incapable either of repentance or confession. If then infants were not meet for the baptism of John, how can they be meet for the baptism of Christ, which requires knowledge, repentance, and faith, before it can be received?

¶19IMMERSION. It is in vain alleged by those who, on the authority of Mark vii. 4. Luke xi. 38.³ have introduced the practice of affusion in baptism instead of immersion, that to dip and to sprinkle mean the same thing; since in washing we do not sprinkle the hands, but immerse them.

¶20TO SIGNIFY THEIR REGENERATION. John iii. 5. except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; that is, if the omission proceed from neglect. Acts xxii. 16. why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the Lord. 1 Cor. vi. 11. but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Eph. v. 26. that he might sanctify and cleanse it with the washing of water by the word. Tit. iii. 5. by the washing of regeneration.

¶21UNION WITH CHRIST IN HIS DEATH, &c. 1 Cor. xii. 13. by one Spirit are we all baptized into one body. Gal. iii. 27. as many of you as have been baptized into Christ have put on Christ. Rom. vi. 3. know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? therefore we are buried with him by baptism into p. 438death. Coloss. ii. 12. buried with him in baptism. Hence it appears that baptism was intended to represent figuratively the painful life of Christ, his death and burial, in which he was immersed, as it were, for a season: Mark x. 38. can ye be baptized with the baptism that I am baptized with? Compare also Luke xii. 50. Respecting the administration of baptism, see Chap. xxix. on the visible church, and Chap. xxxi. on particular churches.

¶22The baptism of John was essentially the same as the baptism of Christ; but it differed in the form of words used in its administration, and in the comparative remoteness of its efficacy. If it had not been really the same, it would follow that we had not undergone the same baptism as Christ, that our baptism had not been sanctified by the person of Christ, that Christ had not fulfilled all righteousness, Matt. iii. 15. finally, that the apostles would have needed to be rebaptized, which we do not read to have been the case. In some respects, however, there was a difference; for although both baptisms were from God, Luke iii. 2, 3. vii. 29, 30. and both required repentance and faith, Acts xix. 4, 5. these requisites were less clearly propounded in the one case than in the other, and the faith required in the former instance was an imperfect faith, founded on a partial manifestation of Christ; in the latter, it was faith in a fully revealed Saviour. The baptism of Christ was also administered with a more solemn form of words, in the name of the Father, and of the Son, and of the Holy Ghost, (although it is nowhere said that this form was ever expressly used by the apostles) and attended, as above observed, with a more immediate efficacy; inasmuch as the baptism of John was with water only, Matt. iii. 11. John i. 33. Acts i. 5. xix. 2. except in the single instance of Christ, the design of which exception was not to prove the virtue of John's baptism, but to bear testimony to the Son of God. Hence the apostles did not receive the Holy Ghost till a much later period, Acts i. 5. and the Ephesians, who had been baptized with the baptism of John, had not so much as heard whether there was any Holy Ghost, xix. 1, 2. whereas the baptism of Christ, which was with water and the Spirit, conferred the gifts of the Spirit from the very beginning.

¶23p. 439It is usually replied, that in the places where the baptism of John is said to be with water only, it is not intended to oppose the baptism of John to baptism with water and the Spirit, but to distinguish between the part which Christ acts in baptism, and that of the mere minister of the rite. If however this were true, the same distinction would be made with respect to other ministers of baptism, the apostles for instance; which is not the case: on the contrary, it is abundantly evident that the apostles baptized both with water and the Holy Spirit.

¶24Considering, therefore, that the baptism of John either did not confer the gifts of the Spirit at all, or not immediately, it would appear to have been rather a kind of initiatory measure, or purification preparatory to receiving the doctrine of the gospel, in conformity with the ancient Hebrew custom that all proselytes should be baptized, than an absolute sealing of the covenant; for this latter is the province of the Spirit alone: 1 Cor. xii. 13.

¶25Hence it appears that the baptism of Christ, although not indispensable, might without impropriety be superadded to the baptism of John. Acts xix. 5. when they heard this, they were baptized in the name of the Lord Jesus; those, namely, who had been already baptized by John, v. 3. I have said, not indispensable, inasmuch as the apostles and many others appear to have rested in the baptism of John; according to which analogy, I should be inclined to conclude, that those persons who have been baptized while yet infants, and perhaps in other respects irregularly, have no need of second baptism when arrived at maturity: indeed, I should be disposed to consider baptism itself as necessary for proselytes alone, and not for those born in the church, had not the apostle taught that baptism is not merely an initiatory rite, but a figurative representation of our death, burial and resurrection with Christ.

¶26Previously to the promulgation of the Mosaic law, Noah's ark was the type of baptism: 1 Pet. iii. 20, 21. while the ark was a preparing, p. 440&c.....the like figure whereunto even baptism doth also now save us—. Under the law it was typified by the cloud. 1 Cor. x. 2. all our fathers were baptized unto Moses in the cloud and in the sea.

¶1CŒNA DOMINICA est in qua fracto pane vinoque effuso, et utroque ab omnibus degustato, mors Christi commemoratur, ejusque mortis beneficia credentibus obsignantur. Matt. xxvi. 26, 27, 28, 29. edentibus autem iis, Jesus cum accepisset panem et benedixisset, fregit eum, deditque discipulis suis, et ait, Accipite, comedite, hoc est corpus meum; et accepto poculo, et gratiis actis, dedit iis, dicens, Bibite ex eo omnes; hoc est enim sanguis meus novi pacti, qui pro multis effunditur in remissionem peccatorum: non bibam ab hoc tempore ex hoc fructu vitis usque—. Marc. xiv. 22, 23, 24, 25. idem. Luc. xxii. 19, 20. et acceptum panem, cum gratias egisset, fregit, et dedit iis, dicens, Hoc est corpus meum quod pro vobis datur, hoc facite ad mei commemorationem: ibidem etiam dedit iis poculum, postquam cœnasset, dicens, Hoc poculum est novum illud pactum per sanguinem meum, qui pro vobis effunditur. Joan. vi. 33. panis ille Dei is est qui de cœlo descendit, et dat vitam mundo. et v. 35. ego sum panis ille vitæ: qui venit ad me, nequaquam esuriet; et qui credit in me, non sitiet unquam. et v. 50, 51. hic est panis ille, qui e cœlo descendit, ut qui edit ex eo, non moriatur: ego sum panis ille vivus, qui e cœlo descendi: siquis ederit ex hoc pane, vivet in æternum: panis autem quem ego dabo, caro mea est, quam ego dabo pro mundi vita. et v. 53, idem. et v. 54, 55, 56, 57. qui edit carnem meam, et bibit meum sanguinem, in me manet, et ego in eo: sicut misit me vivens ille Pater, et ego vivo per Patrem, ita etiam qui ederit me, p. 324vivet ipse quoque per me. et v. 58, idem. et v. 63. Spiritus est id quod vivificat; caro non prodest quidquam: verba quæ ego loquor vobis, Spiritus sunt et vita sunt. Hoc caput Joannis, tametsi non solum de cœna Domini verba facit, sed de quacunque beneficiorum Christi hominis facti receptione per fidem (quod enim edere et bibere toties dicitur a versu 50, &c. id v. 35. venire et credere prius dicebatur, quemadmodum cap. iv. 10, 14. aqua illa viva, de qua qui biberit, nunquam sitiet, neque ad baptismum neque ad cœnam referri potest) cœnam tamen Dominicam postmodum statim instituendam, (prope enim erat pascha, v. 4.) sermo iste Christi quam maxime illustrabat, carnemque non illic magis quam hic prodesse, dilucide ostendit, immo carnem ejus non quam dentes cujusquam, sed quam sola fides manducat; panem cœlestem et spiritualem qui cœlo descenderat, dari, non terrenum ex virgine, qualem tum dedit, si carnem dedit, sed ipso manna, ut ita dicam, cœlestiorem, quem qui ederit, vivet in æternum, v. 58. Hæc si caro ejus vera esset et ab omnibus in missa comederetur, ut volunt pontificii, eorum profecto nemo vel improbissimus, ne mures dicam et vermes qui sæpe comedunt, non æternam vitam ex illo cœlesti pane assequeretur. Panis igitur ille vivus quem Christus carnem esse suam, ejusque sanguis quem verum esse potum dicit, quid aliud esse potest, quam doctrina de Christo homine facto ut pro nobis sanguinem profunderet? quam doctrinam qui vera fide percipit, non minus certo in æternum vivet, quam qui apud nos comedunt et bibunt vitam hanc mortalem diutule sustentant, immo vero multo certius: sic enim Christus in nobis manebit, et nos in eo, ut supra citatum est: quod contra, si carnem comedimus, non in nobis manebit, sed, ut dicam quod honestissimum est, in ventriculo coctus tandem exudabitur.

¶2A Paulo cœna Dominica vocatur, 1 Cor. xi. 20. et sic a Domino instituta traditur et explicatur a v. 23. ad 30. ego enim accepi a Domino, quod et tradidi vobis; Dominum Jesum ea nocte qua proditus est, accepisse panem, et gratiis actis, fregisse, ac dixisse, Accipite, comedite; hoc est corpus meum, quod pro vobis frangitur; hoc facite ad mei commemorationem: itidem et poculum postquam cœnasset, dicendo, Hoc poculum est novum illud pactum per sanguinem meum; hoc facite quotiescunque biberitis p. 325ad mei commemorationem: quotiescunque enim ederitis panem hunc, et poculum hoc biberitis, mortem Domini annuntiatis quoad venerit. Explicatur etiam obiter cap. x. 16, 17, 21. poculum benedictionis cui benedicimus, nonne communio sanguinis Christi est? panem quem frangimus, nonne communio corporis Christi est? quoniam unus est panis, unum corpus nos multi sumus; nos enim omnes ex uno illo pane participamus.

¶3Typus cœnæ Dominicæ sub lege erat manna et ex rupe profluens aqua: 1 Cor. x. 3, 4. et omnes eandem escam spiritualem edisse, et omnes eundem potum spiritualem bibisse; bibebant enim ex sequente spirituali petra: petra vero illa erat Christus. Si sub fœdere carnali spiritualem Christum illi comederunt, nos certe sub fœdere spirituali carnalem non comedimus.

¶4Hæc loca omnia, quæ integra idcirco protuli, quia totam cœnæ Dominicæ doctrinam complectuntur, quisquis cum illa simplicitate cordis qua primi Christiani solebant, prout verba ipsa præ se ferunt, intellexerit, miretur sane unde tot doctrinarum portenta hac de re ecclesiam Dei conturbaverint, quæ cœnam Dominicam in cœnam prope dixerem Cyclopeam converterunt.

¶5Consubstantiatio certe, et præsertim transubstantiatio illa et ἀνθρωποφαγία papistica non solum ab omni ratione, sensu ac moribus humanis, sed etiam a doctrina sacra, a natura et fructu sacramenti, ab analogia baptismi, a communi more loquendi, ab humana natura Christi, ejusque statu in cœlis glorioso in quo ad diem judicii mansurus est, alienissimæ sunt.

¶6Notandus enim erat in sacramentis, quæ vocantur, idem qui in omnibus fere rebus, inter quas ulla ratio est, adhiberi sæpissime solet tropus sive usus loquendi figuratus, quo ea res quæ quoquo modo illustrat rem aliquam aut significat, poni solet non tam pro eo quod revera est quam pro eo quod illustrat aut significat; qui mos loquendi, in sacramentis, ubi inter signum et rem signatam summa ratio est, p. 326non animadversus, multis olim imposuit, hodieque imponit. Sic Gen. xvii. 10. circumcisio fœdus nominatur: et v. 11. signum fœderis: Exod. xii. 11. agnus pascha appellatur, quem locum ab adversariorum exceptionibus vindicant similia loca, Luc. xxii. 7. mactari pascha, et v. 8. parate nobis pascham, et v. 11. ubi pascha edam, et v. 12. illic parate pascham. Hujusmodi est illud 2 Sam. xxiii. 17. an sanguinem istorum hominum, qui iniverunt periculum vitæ suæ, biberem? Idem occurrit de baptismo, Eph. v. 26. ab eo purificatam lavacro aquæ per verbum. Col. ii. 12. ei consepulti per baptismum. Et de cœna Domini, Matt. xxvi. 26, 27. edentibus autem iis—; Accipite, comedite, hoc est corpus meum—. et apud Marcum; et Lucam, cap. xxii. 20. hoc poculum est novum testamentum. et 1 Cor. xi. 25. Sic 1 Cor. x. 4. petra erat Christus. Et hoc loquendi more videtur usos esse sacros scriptores, cum ut summam relationem inter signa resque signatas, tum ut certissimam rerum spiritualium obsignationem significarent. Unde et ad alias res certissimas quasque significandas modus idem loquendi traductus est: Gen. xli. 27. septem vaccæ sunt septem anni—. Apoc. i. 20. et xvii. 9. septem capita sunt septem montes. et v. 12. decem cornua sunt decem reges.

¶7Postremo, cum omne sacramentum obsignatio fœderis gratiæ sit, hinc patet falli pontificios, qui signo externo ex opere, quod aiunt, operato vel salutis vel gratiæ conferendæ vim tribuunt: sacramenta enim per se nec salutem conferunt nec gratiam, sed utramque tantummodo credentibus vel obsignant vel repræsentant: 1 Pet. iii. 21. non quo carnis sordes abjiciuntur, sed stipulatio bonæ conscientiæ—.

¶8Itaque nec absolute necessaria sunt: 1m. quia multi sine iis, ut fœminæ scilicet sine circumcisione, salutem sunt adepti, latro in cruce sine baptismo, infantesque et catechumeni procul dubio multi; adepti etiam dona Spiritus per verbum solum et fidem, Act. x. 44, &c. illapsus est Spiritus Sanctus in omnes qui audiebant hunc sermonem—. Ne ipse quidem baptizatus est Joannes, baptismi primus minister, etiamsi baptismo sibi quoque opus esse testaretur, Matt. iii. 14. Fortasse etiam p. 327ne Apollos quidem, qui Alexandriæ natus, diu post Baptistæ tempora Ephesum inde primum venit, et baptismum tantum Joannis cognoverat, ex quo suscepisse unquam non necessario arguitur; hunc tamen Aquilas et Priscilla, nullo intercedente baptismo quod quidem legitur, tantummodo plenius erudierunt, Act. xviii. 24, 25, 26. 2do. Sigilla fœdus non faciunt, sed declarant: unde et Abrahamo jam ante credenti et justificato sigillum justitiæ circumcisio data est. Quod autem dicitur Joan. iii. 5. nisi quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum Dei, intelligendum est, si fieri hoc potest rite, et neglectio omnis abest. Idem de isto Eph. v. 26. erit dicendum, purificatam lavacro aquæ per verbum, et Tit. iii. 5. per lavacrum regenerationis: nam et evangelium dicitur potentia Dei ad salutem, Rom. i. 16. et regenerari per verbum dicimur 1 Pet. i. 23. et tamen qui infantes moriuntur, aut sine externo evangelio et verbo, solo Spiritu, regenerantur, aut omnino pereunt. Similiter qui tantummodo credit, is et aquam illam vivam et sanguinem Christi bibit, et panem illum cœlestem et carnem Christi comedit, et vitam habet æternam, Joan. iv. et vi. ut supra. Ad necessitatem ergo sacramentorum si spectas, vere hoc quoque dici potest; Spiritus vivificat, fides manducat, oris manducatio neque fieri commode semper potest, neque est absolute necessaria. Profecto, si sacramentum nihil aliud nisi obsignatio est, vel potius repræsentatio quædam, quid peccat is, qui Deo non minus credit etiam sine ea prorsus obsignatione, quam habere rite et commode non potest; præsertim cum Deo gratus esse, Christique mortem commemorare, si non eo modo ac ritu conceditur quo Deus instituit, at multis aliis modis per omnem vitam possit?

¶9Administratio cœnæ Dominicæ nulla usquam legitur in scriptura, sed participatio tantum, eaque assidua atque domestica apud primos Christianos. Act. ii. 42. perdurabant in doctrina apostolorum et communicatione et fractione panis et orationibus. et v. 46. quotidie perdurantes concorditer in templo, ac frangentes donatim panem, capiebant cibum cum exultatione et simplicitate cordis. et xx. 7. primo die hebdomadis congregatis discipulis ad frangendum panem, Paulus—. Cur itaque ministri p. 328celebrationem cœnæ Dominicæ, nisi se ministrantibus, nemini concedant, nescio: nam quod Christus et panem et poculum discipulis suis dedit, sane neque singulis dedisse legitur, et institutoris tunc partes, non ministri, egit. Et quod scriptum est 1 Cor. iv. 1. sic de nobis reputet homo ut de ministris Christi et dispensatoribus mysteriorum Dei, id Paulus de se reliquisque ministris sui ordinis loquitur, qui soli mysteriorum Dei, id est, doctrinæ evangelicæ tunc primum divinitus traditæ dispensatores erant, non panis et vini; neque enim ministrabant mensis, Act. vi. 2. ne illis quidem ubi synaxin assiduam probabile est fuisse; quemadmodum nec Paulus ut baptizaret, sed ut evangelizaret se esse missum testatur, 1 Cor. i. 17. et mysteria illa doctrinam duntaxat significare sequens versus ostendit: illud requiritur in dispensatoribus, ut quisque fidus inveniatur. At hoc profecto tenuius est quam ut in tanto dispensatore dignum sit requiri, ut fidus reperiatur in dispensando pane et vino, elementis, non mysteriis. Et cap. x. 16, 17. benedictio poculi et fractio panis iisdem omnibus tribuitur, quibus corporis et sanguinis Christi communio non adimitur. Etenim novi testamenti sacerdos unicus est Christus, Heb. vii. 23, 24. non est igitur ullus ordo hominum qui munus hoc sacra dandi ac dispensandi sibi præ aliis vindicare jure possit; cum in Christo æque omnes sacerdotes simus, 1 Pet. ii. 9. Apoc. i. 6. aut si non essemus, quod tantum est paschatis et cœnæ Dominicæ discrimen, ut paschatis dispensatio sub lege, ubi sacra nemini nisi sacerdotibus aut Levitis attingere fas erat, eorum tamen nemini attributa aut mandata sit, cœnæ Dominicæ sub evangelio, ubi illa tactionis cæremonia obsolevit, jus fidelium atque libertas latius patet, nemini præter cæteros dispensatio attributa, solis ministris ecclesiasticis attribuenda videatur, ita ut patrifamilias aut ejus permissu cuivis alteri non æque nunc liceat donatim cœnam Dominicam atque olim licuit cœnam paschalem suis dispensare, si modo ulla omnino dispensatione vel hic vel illic fuisse opus aut nunc esse arbitramur?

¶10Ad sacramenta accedere non nisi explorata conscientia ejectisque peccatis debemus. 2 Chron. xxx. 13, 14, 15. surgentes amoverunt altaria quæ p. 329erant Hierosolymis, et omnes aras thurarias amoventes projecerunt in torrentem Chidronis; deinde jugularunt pascha. Ezræ vi. 21. quod comederunt Israelitæ—, et quisquis separatus ab immunditia gentium regionis adjunxerat se illis, quærendo Jehovam Deum Israelis. 1 Cor. xi. 28. exploret se quisque—.

¶11Neglecta enim aut indigne suscepta æque iram numinis irritant. Exod. iv. 24, 25, 26. velut quærens morte afficere eum: sed accipiens Zippora cultrum—; sic destitit Jehova. 1 Cor. xi. 29, &c. nam qui edit ac bibit indigne, ipse sibi judicium edit ac bibit, non discernens corpus Domini: propterea inter vos multi sunt ægroti—.

¶12Differri igitur possunt ac debent, quoad temporis et loci opportunitas, mensque pura, vitæ sanctitas, fidelium denique justa communio ferat. Exod. xiii. 5. futurum est, cum introduxerit te Jehova in regionem Chananæi—, ut obeas istum cultum hoc mense. Num. ix. 10, 11. si ullus e vobis erit immundus propter cadaver, aut ullus e vobis aut ex generationibus vestris in via remota fuerit, tamen celebrabit Jehovæ pascha mense secundo—. Sic 2 Chron. xxx. 2, 3. Jos. v. 4. qui nati fuerant in deserto, in ipso itinere, postquam exivissent ex Ægypto, eos non circumciderant. Missa papistica a cœna Dominica longe discrepat. 1m. Hæc instituta est a Domino, illa a pontifice. 2do. Hæc in memoriam Christi semel, idque a semetipso unico sacerdote oblati, Heb. vii. 24, 25, 27. et ix. 15, 25, 26. et x. 10, 12, 14; at missa est oblatio ipsa quotidie, idque a sacrificulis innumeris facta. 3tio. Christus se non in sacra cœna, sed in cruce obtulit; in missa Christus quotidie a sacerdote sacrificatur. 4to. In cœna Dominica adfuit ipsum corpus Domini vivi factum ex Maria virgine; in missa creari repente ex pane fingitur a sacrificulo quatuor verborum demurmuratione, hoc est corpus meum, et creatum statim frangi. 5to. In sacra cœna vera substantia panis et vini, sicut et nomen, post consecrationem manet; in missa, si credimus, externa tantum species manet, nova utriusque metamorphosi in corpus Domini conficta. 6to. In sacra cœna, Christi mandato, e poculo biberunt omnes; in missa poculum negatur laicis. Missa denique sanctum Christi corpus perpessionibus ac miseriis omnibus perfunctum p. 330a summo exaltationis gradu, a dextra Dei Patris ad statum humiliationis multo quam antea miseriorem atque indigniorem in terras retrahit, rursus frangendum, comminuendum, commolendum etiam brutorum morsibus exponit; per omnes denique viscerum meatus ac fœditates excoctum, quod dictu horrendum est, in latrinam extrudit.

¶13Cætera quæ pontificii sacramenta nominant, CONFIRMATIONEM, PŒNITENTIAM, EXTREMAM UNCTIONEM, ORDINATIONEM et MATRIMONIUM, non esse vere ac proprie sacramenta ex ipsa sacramenti definitione perspicimus; si nempe divinitus instituta non sunt; si signum non habent a Deo institutum ad obsignandum fœdus gratiæ.

¶14CONFIRMATIO sive MANUUM IMPOSITIO adhibita quidem est a Christo, at non ut sacramentum, sed ut benedictionis quoddam symbolum, prout illius gentis mos ferebat, exemplo forsitan patriarcharum, qui benedicentes filiis suis manus imponebant, ut et magistratus magistratui successuro, Moses Josuæ, Num. xxvii. 18; unde et electis fere ad munus aliquod ecclesiasticum et baptizatis apostoli manus imponere solebant; fere inquam, non semper; nam septem diaconis manus impositas legimus, Act. vi. 6. Matthiæ in apostolorum numerum cooptato, Act. i. 26. non legimus. Et baptizatis quidem impositio illa manuum dona Spiritus Sancti miraculosa gratiamque mirificam, non salvificam, conferebat, Act. viii. 17, &c. et xix. 6. et 1 Tim. iv. 14. et 2 Tim. i. 6. Itaque ut sacramentum improprie sane, ut benedictionis symbolum pie ac salutariter in ecclesia retinetur. Heb. vi. 2. baptismatum doctrinæ ac manuum impositionis.

¶15Ad PŒNITENTIAM lapsi post baptismum (eam enim solam pro sacramento habent pontificii) et SACROS ORDINES quod attinet, siquis ita sacramenta vult dici ut tantummodo res sacras significent, ut pedum lotio antiqua et similia, nihil est quod repugnemus. Quod enim vocabulum in scriptura non extat, de ejus accurata significatione cur magnopere laborandum sit, non reperio. Certe pœnitentia nec signum habet proprium, nec obsignat quidquam magis quam fides.

¶16p. 331MATRIMONIUM autem cum omnium promiscue mortalium communi jure gentium sit, nisi vere fidelium duntaxat matrimonium intelligatur, profecto non res sacra, sed civilis plane, nedum sacramentum dicendum erit; tantum abest ut ad ministros ecclesiasticos celebratio ejus ullo modo pertineat.

¶17Quod ad UNCTIONEM ÆGROTORUM, apostoli quidem ægrotos unxerunt oleo, et sanarunt, Marc. vi. 13. et Jacobus idem præcipit, cap. v. 14, 15: verum hi ritus non fuerunt sacramenta, sed cum miraculis tantum adhibiti, qui una cum miraculorum donis desiti sunt: nihil igitur similitudinis cum illa antiqua habet extrema unctio papistarum hodierna; apostoli enim non præcise morituros, ut nunc fit, sed quosvis graviter modo ægrotantes ungebant, eosque sanabant. Marc. vi. 13. Quid, quod sacramenta omnia, cum ad obsignandam gratiam fidemque firmandam constituta potissimum sint, fidelibus æque omnibus debent impertiri: at vero ex quinque illis pontificiorum sacramentis quatuor non omnibus, sed certis duntaxat hominibus, pœnitentia nempe lapsis, unctio ægrotis, ordo ecclesiasticis, matrimonium laicis duntaxat impertitur.

¶1THE LORD'S SUPPER is a solemnity in which the death of Christ is commemorated by the breaking of bread and pouring out of wine, both of which elements are tasted by each individual communicant, and the benefits of his death thereby sealed to believers. Matt. xxvi. 26—29. as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat, this is my body; and he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins....I will not drink henceforth of this fruit of the vine until that day, &c.... See also Mark xiv. 22—25. Luke xxii. 19, 20. he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you; this do in remembrance of me: likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. John vi. 33. the bread of God is he which cometh down from heaven, and giveth life unto the world. v. 35. I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst. v. 50, 51. this is the bread which cometh down from heaven, that a man may eat thereof, and not die: I am the living bread which came down from heaven; if any man eat of this bread he shall live for ever: and the bread that I give is my flesh, which I will give for the life of the world. v. 53—58. he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him: as the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. v. 63. it is the Spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life. It is true that this chapter of John does not relate exclusively to the Lord's Supper, but to the participation in general, through faith, of any of the benefits of Christ's incarnation: for what is called so repeatedly, v. 50, &c. eating the flesh of Christ and drinking his blood, is described in v. 35. as coming to Christ and believing in him; p. 441in the same manner as the phrase in chap. iv. 10, 14. that living water, of which whosoever drinketh he shall never thirst, cannot be referred in a primary sense either to baptism, or to the Lord's Supper, but must be considered as an expression purely metaphorical. Nevertheless, the words of Christ to his disciples in this chapter throw a strong light, by anticipation, on the nature of the sacrament which was to be so shortly afterwards instituted (for the passover was nigh, v. 4.) They teach us, by an obvious inference, that flesh, or the mere bodily food received, has no more spiritual efficacy in the sacrament than it had in the miracle of the loaves there recorded; and that the flesh which he verily and indeed gives is not that which can be eaten with the teeth, and by any one indiscriminately, but the food of faith alone; a heavenly and spiritual bread, which came down from heaven, not earthly, (as it must be, if we suppose that what he gave on that occasion was his literal flesh born of the Virgin) but heavenly in a higher sense than manna itself, and of which he that eateth shall live for ever, v. 58. Were it, as the Papists hold, his literal flesh, and eaten by all in the Mass, the consequence would be that the very worst of the communicants (to say nothing of the mice and worms by which the eucharist is occasionally devoured) would through the virtue of this heavenly bread attain eternal life. That living bread therefore which Christ calls his flesh, and that blood which is drink indeed, can be nothing but the doctrine of Christ's having become man in order to shed his blood for us; a doctrine which whosoever receives by faith, shall as surely attain eternal life, as the partaking of meats and drinks supports our brief term of bodily existence: nay, more surely; for thus, as above quoted, Christ dwells in us, and we in him; whereas the food which is received into the body does not dwell there, being carried off partly by natural transpiration,⁴ and partly in other ways, as soon as the process of digestion is completed.

¶2p. 442This solemnity is called by Paul the Lord's Supper, 1 Cor. xi. 20. and its original institution by Christ, together with an explanation of the rite, is given v. 23—30. I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread, and when he had given thanks, he brake it, and said, Take, eat; this is my body which is broken for you; this do in remembrance of me: after the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink it, in remembrance of me: for as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. It is also incidentally explained x. 16, 17, 21. the cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ? for we being many are one bread, and one body; for we are all partakers of that one bread.

¶3Under the law, the Lord's Supper was typified by the manna, and the water flowing from the rock. 1 Cor. x. 3, 4. our fathers did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them, and that rock was Christ. If they under a carnal covenant partook spiritually of the body of Christ, surely we do not partake of it carnally under a spiritual covenant.

¶4I have quoted the above passages at length, inasmuch as in them is comprised the whole Scripture doctrine relative to the Lord's Supper. Whosoever interprets these with true Christian simplicity of heart according to their plain and obvious meaning, will be at a loss to account for the numberless absurd speculations on this subject, by which the peace of the church has been destroyed, and which have well nigh converted the Supper of the Lord into a banquet of cannibals.

¶5Consubstantiation,⁵ and above all the papistical doctrine of transubstantiation (or rather anthropophagy, for it deserves no better name) p. 443are irreconcileable, not only with reason and common sense, and the habits of mankind, but with the testimony of Scripture, with the nature and end of a sacrament, with the analogy of baptism, with the ordinary forms of language, with the human nature of Christ, and finally with the state of glory in which he is to remain till the day of judgement.

¶6In speaking of sacraments, as of most other subjects between whose parts an analogy exists, a figure is frequently employed, by which whatever illustrates or signifies any particular thing is used to denote, not what it is in itself, but what it illustrates or signifies. In sacraments, on account of the peculiarly close relation between the sign and the thing signified, this kind of identification is not uncommon; an inattention to which peculiarity has been, and continues to be, a source of error to numbers. Thus circumcision is called a covenant, Gen. xvii. 10. and a token of the covenant, v. 11. Again, a lamb is called the passover, Exod. xii. 11. which text is defended against the exceptions of objectors by the similar passages, Luke xxii. 7. the passover must be killed. v. 8. prepare us the passover. v. 11. where I shall eat the passover. v. 13. they made ready the passover. A similar expression occurs 2 Sam. xxiii. 17. is not this the blood of the men that went in jeopardy of their lives? Accordingly, the same form of speech is used in regard to baptism: Eph. v. 26. that he might cleanse it with the washing of water by the word; Col. ii. 12. buried with him in baptism; and to the Lord's Supper: Matt. xxvi. 26, 27. as they were eating, Jesus took bread, &c.....take, eat; this is my body. Compare also Mark xiv. 23. and Luke xxii. 20. this cup is the new testament. See also 1 Cor. xi. 25. Again, 1 Cor. x. 4. that rock was Christ. The object of the sacred writers, in thus expressing themselves, was probably to denote the close affinity between the sign and the thing signified, as well as, by a bold metaphor, to intimate the certainty with which the seal is thus set to spiritual blessings; the same form of speech being used in other instances, where the certainty of a thing is to be emphatically expressed: Gen. xli. 27. the seven kine are seven years. Rev. i. 20. xvii. 9. p. 444the seven heads are seven mountains, and v. 12. the ten horns are ten kings.

¶7Lastly, since every sacrament is, by its very definition, a seal of the covenant of grace, it is evident that the Papists err, when they attribute to the outward sign the power of bestowing salvation or grace by virtue of the mere opus operatum; seeing that sacraments can neither impart salvation nor grace of themselves, but are given as a pledge or symbol to believers of the actual blessings. 1 Pet. iii. 21. not the putting away of the filth of the flesh, but the answer of a good conscience.

¶8Hence it follows, that sacraments are not absolutely indispensable: first, because many have been saved without partaking of them; thus circumcision was dispensed with in the case of women, baptism in that of the thief on the cross, and doubtless of many infants and catechumens. Thus also many have obtained the gifts of the Spirit through the word and faith alone. Acts x. 44. the Holy Ghost fell on all them which heard the word. Nor was John himself, the first who administered the rite, baptized, although he testified that he also had need of baptism, Matt. iii. 14. The same was not improbably the case with Apollos, inasmuch as this latter does not appear to have left his native city of Alexandria for Ephesus till long after the death of John; nor can it be inferred with certainty, from its being said of him that he knew only the baptism of John, that he had actually undergone the ceremony. Yet, as far as appears, Aquila and Priscilla considered a more thorough initiation in the gospel all that was wanting to him, without requiring that he should be baptized, Acts xviii. 24—26. Secondly, the seal does not constitute the covenant, but is only an evidence of it; whence Abraham, after that he had already believed and was justified, received circumcision as the seal of his righteousness. When therefore it is said John iii. 5. except a man be born of water and of the Spirit, he cannot enter into the kingdom of God, this must be understood in a conditional sense, assuming that a fit opportunity has been offered, and that it has not been lost through neglect. The same may be said of Eph. v. 26. that p. 445he might cleanse it with the washing of water by the word, and Tit. iii. 5. by the washing of regeneration; for the gospel is also called the power of God unto salvation, Rom. i. 16. and we are said to be born again by the word, 1 Pet. i. 23. although those who die in infancy must either be regenerated by the Spirit alone, without any outward reception of the gospel or word, or they must perish altogether. In the same manner, he who believes only, drinks of that living water which is the blood of Christ, and eats of that heavenly bread which is the flesh of Christ, and has eternal life: John iv. and vi. as above. When therefore the necessity of the sacraments is under discussion, it may in like manner be urged, that it is the Spirit which quickens, and that it is faith which feeds upon the body of Christ; that on the other hand the outward feeding of the body, as it cannot always take place conveniently, so neither is it absolutely necessary. Assuredly, if a sacrament be nothing more than what it is defined, a seal, or rather visible representation of God's benefits to us, he cannot be wrong, who reposes the same faith in God's promises without as with this confirmation, in cases where it is not possible for him to receive it duly and conveniently; especially as so many opportunities are open to him through life of evincing his gratitude to God, and commemorating the death of Christ, though not in the precise mode and form which God has instituted.

¶9We nowhere read in Scripture of the Lord's Supper being distributed to the first Christians by an appointed minister; we are only told that they partook of it in common, and that frequently, and in private houses. Acts ii. 42. they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. v. 46. they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. xx. 7. upon the first day of the week, when the disciples came together to break bread, Paul preached unto them—. I know no reason therefore why ministers refuse to permit the celebration of the Lord's Supper, except where they themselves are allowed to administer it; for if it be alleged p. 446that Christ gave the bread and wine to his disciples, it may be replied, first, that we nowhere read of his giving them to each individually, and secondly, that he was then acting in the character, not of a minister, but of the founder of a new institution. With regard to the expression in 1 Cor. iv. 1. let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God, it is evident that Paul is there speaking of himself and the other ministers of his own order, who were the exclusive stewards of the divine mysteries, that is, of the doctrine of the Gospel, before hidden, but then first revealed from God; not of bread and wine, for they did not serve tables, Acts vi. 2. not even those at which we may suppose them to have met constantly for the celebration of the sacrament; in like manner as Paul himself was not sent to baptize, but to preach the gospel, 1 Cor. i. 17. That the mysteries in question are to be understood of doctrine, is evident from the verse following, it is required in stewards that a man be found faithful; for it would be derogating from the dignity of such a steward as Paul to consider faithfulness in administering bread and wine (which are mere elements, and not mysteries) as of sufficient importance to be specified in his case among the requisite qualifications for the office. So also chap. x. 16, 17. the cup of blessing and the breaking of bread is spoken of as common to all, who are qualified to participate in the communion itself. For Christ is the sole priest of the new covenant, Heb. vii. 23, 24. nor is there any order of men which can claim to itself either the right of distributing or the power of withholding the sacred elements, seeing that in Christ we are all alike priests, 1 Pet. ii. 9. Rev. i. 6.⁶ Even were it otherwise, however, it is not conceivable that there should be any such essential distinction between the passover and the Lord's Supper, that whereas under the law, when it was forbidden to all but the priests and Levites even to touch the sacred things, there was no ordinance restricting the celebration of the passover to the members of that body, under the gospel, by which these ceremonial sanctities have been abolished, and a wider scope given to the rights and liberties of p. 447believers, the dispensing of the elements, which in Scripture is committed to no one in particular, should be considered as an unfit office for any but the ministers of the church; so that the master of a family, or any one appointed by him, is not at liberty to celebrate the Lord's Supper from house to house, as was done in the dispensation of the passover: if indeed we are to suppose that any distribution of the elements by an individual officiator was then, or is now, requisite.

¶10The sacraments are not to be approached without self-examination and renunciation of sin. 2 Chron. xxx. 13—15. they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron: then they killed the passover. Ezra vi. 21. all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek Jehovah, God of Israel, did eat. 1 Cor. xi. 28. let a man examine himself.

¶11–12The neglect, or the improper celebration of the sacraments, equally provokes the indignation of the Deity. Exod. iv. 24—26. Jehovah met him and sought to kill him: then Zipporah took a sharp stone, and cut off the foreskin of her son.....so he let him go. 1 Cor. xi. 29, &c. he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body: for this cause many are weak and sickly among you—. Hence it is not only allowable, but necessary to defer partaking in them, till such time as a proper place and season, purity of heart and life, and a regular communion of believers, concur to warrant their celebration. Exod. xiii. 5. it shall be when Jehovah shall bring thee into the land of the Canaanites.....that thou shalt keep this service in this month. Numb. ix. 10, 11. if any man of you or of your posterity shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto Jehovah; the fourteenth day of the second month at even they shall keep it. Compare also 2 Chron. iii. 2, 3. Josh. v. 5. all the people that were born in the wilderness, by the way as they came forth out of Egypt, them they had not circumcised.

¶12 cont.p. 448The mass of the Papists differs from the Lord's Supper in several respects. In the first place, the one is an ordinance of our Lord, the other an institution of the Pope. Secondly, the Lord's Supper is celebrated in remembrance of Christ once offered, which offering he himself made by virtue of his own peculiar priesthood, Heb. vii. 24, 25, 27. ix. 15, 25, 26. x. 10, 12, 14. whereas in the mass the offering itself is supposed to be repeated daily, and that by innumerable petty priests at the same point of time. Thirdly, Christ offered himself, not at the holy Supper, but on the cross; whereas it is in the mass that the pretended daily sacrifice takes place. Fourthly, in the Lord's Supper the real body of the living Lord, made of the Virgin Mary, was personally present; in the mass, by the mere muttering of the four mystical words this is my body, it is supposed to be created out of the substance of the bread at some given moment, for the sole purpose of being broken in pieces as soon as created. Fifthly, in the Lord's Supper the bread and wine, after consecration, remain unchanged in substance as in name; in the mass, if we believe the Papists, although the outward appearance remains the same, they are converted by a sudden metamorphosis into the body of our Lord. Sixthly, in the Lord's Supper, according to the original institution, all the communicants drink of the cup; in the mass, the cup is refused to the laity. Lastly, in the mass the sacred body of Christ, after having completed its appointed course of hardship and suffering, is dragged back from its state of exaltation at the right hand of the Father to a condition even more wretched and degrading than before; it is again exposed to be broken, and crushed, and bruised by the teeth not only of men, but of brutes; till, having passed through the whole process of digestion, it is cast out at length into the draught; a profanation too horrible to be even alluded to without shuddering.

¶13It is manifest from the very definition of the word, that the other sacraments so called by the Papists, namely, CONFIRMATION, REPENTANCE, EXTREME UNCTION, ORDINATION, and MARRIAGE, cannot be such in the proper sense of the term; inasmuch as they are not of divine p. 449institution, neither do they possess any sign appointed by God for the sealing of the covenant of grace.

¶14CONFIRMATION or IMPOSITION OF HANDS was, it is true, administered by Christ, not however as a sacrament, but as a form of blessing, according to a common Jewish custom, derived probably from patriarchal times, when fathers were accustomed to lay their hands on their children in blessing them, and magistrates on those whom they appointed their successors, as Moses on Joshua, Numb. xxvii. 18. Hence the apostles usually laid hands on such as were baptized, or chosen to any ecclesiastical office; usually, I say, not always: for, although we read of imposition of hands on the seven deacons, Acts vi. 6. we do not find that this ceremony was practised towards Matthias, when he was numbered with the eleven apostles, Acts i. 26. In the case of the baptized, imposition of hands conferred, not indeed saving grace, but miraculous powers, and the extraordinary gifts of the Spirit: Acts viii. 17, &c. xix. 6. 1 Tim. iv. 14. 2 Tim. i. 6. Hence, although the church rejects this ceremony as a sacrament, she retains it with great propriety and advantage as a symbol of blessing. Heb. vi. 2. the doctrine of baptisms, and of laying on of hands.

¶15With respect to ORDINATION, and to the act of REPENTANCE for sins committed subsequently to baptism, (the only kind of repentance to which the Papists apply the name of a sacrament) we have no objection to their being called sacraments, in the sense of religious emblems, or symbols of things sacred, analogous to the ancient custom of washing the feet of the poor, and the like. It is unnecessary to be very scrupulous as to the sense of a word which nowhere occurs in Scripture. Repentance however has no peculiar sign attached to it, neither is it a seal of the covenant, any more than faith.

¶16With regard to MARRIAGE, inasmuch as it is not an institution peculiar to Christian nations, but common to all by the universal law of mankind, (unless it be meant to restrict the word to the union of believers p. 450properly so called,) it is not even a religious ceremony, still less a sacrament, but a compact purely civil; nor does its celebration belong in any manner to the ministers of the church.⁷

¶17As to the UNCTION OF THE SICK, it is true that the apostles anointed with oil many that were sick, and healed them, Mark vi. 13. and James enjoins the same custom, v. 14, 15. This rite, however, was not of the nature of a sacrament; and as it was employed solely in conjunction with miraculous powers, with the cessation of those powers its use must have also ceased. There is therefore no analogy between the anointing of the first Christians, and the extreme unction of the modern Papists; seeing that, in the first place, the apostles anointed not only those who were at the point of death, as is now the custom, but all, as many as were grievously sick; and that, secondly, this unction was attended with the cure of their disorder: Mark vi. 13.

¶17 cont.To the above may be added, that sacraments, being instituted chiefly for purposes in which all are concerned, namely, as tokens of the sealing of the covenant of grace, and for the confirmation of our faith, ought to be imparted equally to all believers; whereas of the five papistical sacraments above mentioned, four are exclusively appropriated to particular classes of individuals; repentance to the lapsed, ordination to the clergy, extreme unction to the sick, marriage to the lay members of the church alone.