By what one Place of Scripture hath the Prieft Autho rity to offer Sacrifice, and that for the Quick and the Dead alfo ?

Matrimony is no Sacrament.

(a) Matrimony is a State of Life, Holy and Honourable among all Men: However, to fay (b) that it is a Sacrament inftituted, and that by Chrift, as the Papifts do, we cannot be induced to believe, and that for divers Reasons. For,

Marriage, or the wedded State, was never commanded by God to be taken for a Sacrament.

Again, it hath neither outward Element, nor prefcribed Form, nor Promife of Salvation, as a Sacrament fhou'd, and Baptifm and the Lord's Supper have.

Befides, Matrimony may be entred into, or not, at our Discretion. But it is not in our Choice, to be Partakers, or not Partakers of the Sacraments, if we may come by them.

Moreover, Matrimony was ordained by God him felt, in the Time of Man's Innocency, but the Sacraments of the New Testament were inftitued by Christ.

Lastly, It was no Sacrament to the Fathers afore, and in the Time of the Law, and therefore is no Sacrament

to us,

Extreme Unction is no Sacrament.

The Papifts do take anointing of the Sick (which they call Extreme Unction) for a Sacrament, whereof, (as they write.)

(a) Heb. 13. 4. (b) Concil. Trident. Seff. 7. Can. 1. Teft. Rhem. Annot. Ephef. 5. 32.

The

The Matter is Oyl, hallowed by a Bishop, wherewith the fick Perfon is anointed, upon the Eyes, Ears, Mouth, Nofe, Hands, and Feet.

The Form is the Words which the Prieft fpeaks, when he anoints the fick Perfon as aforefaid, faying, " By this "Oyl God forgive thee thy Sins which thou haft com"mitted, by thine Eyes, Nofe, Ears, and Mouth, by thy Hands, and by thy Feet: All the Angels, Archangels, Patriarchs, Prophets, Apoftles, Evangelifts, "Martyrs, Conteffors, Virgins, Widows, Infants, "heal thee, &c.

The Effect of Anointing, is to purge and put away venial Sins, committed by misapplying of our Senfes, as alfo Sins forgotten.

In this Antichriftian Doctrine many Errors are contained. For,

In refpect of the Matter, the Papifts make of greafy Stuff, a fpiritual Oyntment; whereas there is no Oyntment fpiritual, but the Holy Ghost.

In refpect of the Form, the only Propitiator and Mediator between God and Man, Chrift Jefus, is blafphemed, and the Merit and Power of his Death afcribed unto greafy Oy). Befides, Chrift is not acknowledged for the only Saviour of Mankind, and Phyfician of our Souls, but other Physicians are called upon befides him.

In refpect to the Minifter, they hold, that any Prieft hath Power to forgive Sins, which belongs unto God alone.

In respect to the Effect, they teach us, (which is utterly untrue) that neither all Sins are mortal, nor that Chrift hath cleansed such as are his, from all their Sins by his precious Blood.

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Now, to palliate all these Abfurdities, the Schoolmen do not fcruple faying, that a Sacrament, according to the Etymology of the Word," Is a Sign of an holy Thing," which being true, then have there been, and ftill are, by fo many above two or feven Sacraments, as there are, and have been, above two or feven Things, which are Signs of facred and holy Things. For, we fhall find a great Number of Things, which the godly

learned

learned Fathers called Sacraments, and yet are not held as Sacraments.

St. Bernard calls the Washing of the Apoftles Feet a Sacrament, (a)" The Wafhing of Feet is the Sacrament "of daily Sins." So Leo calls the Crofs of Christ a Sacrament, (b)" The Crofs of Chrift which was given "to fave the faithful, is both a Sacrament and also an Example."

Tertullian calls the whole State of Chriftian Faith a Sacrament, (c) "The Sacrament of Christian Religion." St. Hillary, in many Places, faith, "The Sacrament of Prayer, the Sacrament of Fafting, the Sacrament of "Chrift, the Sacrament of Washing, the Sacrament of "the Scriptures."

But by the Inftitution of Christ, there are but two Sacraments, and fo Cardinal Beffarian confeffes, (d) "We "read that these two only Sacraments were delivered us plainly in the Gofpel." Thefe two only Sacraments, that is to fay, Baptism and the Lord's Supper, the Son of God when he left the Earth thought fit to give to the Chriftian World, to be Witnefs of their Union and Com munion, and Seals of his Grace.

We fhall therefore proceed to speak against the Abuses of the Papists, in Relation to these two Sacraments.

the

As to Baptifm.

It is moft grofly abused by the Papists, in their baptizing of Things, without Reafon, Life, or Senfe. Thus great Bell (e) of St. John de Lateran, at Rome, was baptized by Pope John the 14th who named it John, atter himself. And the Duke of Alva's chief Standard, which he used in the Low-Countries, was baptized by

(a) Ser. de Coena Domini. (b) Ser. 2. de Refur. Domini. (c) Lib. 4. Cont. Marcion. (d) Beffar. Sacr. Euchar. (e) Cypr. Valera. of the Popes, c. p. 55..

Pius

Pius Quintus, in the Year 1568, and called Margaret, by the faid Pope. And of this Sort, many, and many Inftances might be given of their daily perverting the Ordinance of Chrift in this Sacrament.

As to the Lord's Supper.

The Errors and Abuses of the modern Church of Rome, in this moft material Article of Chriftian Doctrine, in Relation to the Sacrifice of the Mafs; her denying the Cup to the Laity; and the Adoration and Worshipping of the Hoft; have been already laid before you, in the foregoing Chapters, under thofe Heads. We are now to attack the Foundation of that Antichriftian Fabrick, on which all thofe Errors are built: Her late invented Doctrine of Tranfubftantiation, which was unknown to the primitive Church, not even heard of in the Church of Rome, 'till the Year of our Lord, 1112, when Stephen, Bishop of Auton, first invented it: Confirm'd by Pope Innocent the third, in the Lateran Council, in the Year of Chrift, 1215. And afterwards establish'd as an Article of Faith by the pack'd Council of Trent.

But becaufe this Point is become fo main a Bulwark in the Popish Babel, and that for the Denial thereof, vast Numbers of innocent pious Chriftians have at feveral Times, and in many Countries, been barbarously murdered; it will be requifite we fhou'd handle the fame, fomewhat accurately, and as fully as our propos'd Brevity will admit. Wherein we fhall endeavour,

Firft. To expound thefe Words of our Saviour, (a) "This is my Body: And this is my Blood of the "New Testament, that is fhed for many, for the Re"miffion of Sins."

(a) Matt. 26.

Secondly,

Secondly, To fhew, that in this Sacrament of the Lord's Supper, we do truly, and indeed, eat the Body of Chrift, and drink his Blood, that is to fay, fpiritually and by

Faith.

Thirdly, To difprove the Conceit of Tranfubftantiation, and lay before you the horrid Confequences of this falfe Doctrine.

Fourthly, To fhew the Difference there is between the Body of Chrift, and the Sacrament of the Body of Christ.

First, We are to expound thefe Words of our Saviour, This is my Body, &c."

As the End of the Passover under the Law, was to put the Fews in Mind of the deftroying Angels paffing by the Houses of the Ifraelites in Egypt, to fave them from Destruction; fo the Bread in this Ordinance, puts us in Mind how Chrift loved us, and proved, and commended his Love by dying for us; how he died to make us happy, and denied himself all the Contentments of Life, to make us blessed for ever; and was a Sacrifice, that we may have Hopes of Pardon thro' his Blood; and fubmitted to the Grave, to purchase our glorious Refurrection. The Institution of this Sacrament, being inmediately after the Celebration of the Passover, the Dilciples of our Lord, being acquainted with that Way of fpeaking, cou'd not wonder at Chrift's faying, "This is

my Body" For when the Jews used to say of the Pafchal Lamb, (a) "This is the Paffover," There was not any fo rude among them, but understood by this Phrafe, that by eating of that Lamb, they were to remember their Deliverance from the Egyptian Bondage. And when the Father inftructed his Children, he told

(a) Exod. 12, 11, 27.

them,