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obtrude pol iis S a proos os thei Sacrament. Bendles, atthei consecration, receive the keys of the Church, as a Signthat the custod os it is committe to them. Render arepresented illi themoly Hible. To exorcist are ivera the fornis os exorcism to e Sed ver catechumen uni maniae S. Acolothisis receive their tapers and agons These are thecere montes hich, is e belleve them, contain Such secretvirtve a to e no Ont Sign and totiens, ut Vera nuSe S, Osan invisibi grace. 'or, accordin to thoi definition ali his is assume Whon the insist oti thei bo in numbere among the SacramentS. But, O conclude in a se Cords I maintaincit obe absurd for canonisis und scholasti theologuos to givo the illeos sacrament to these, Whicli they themsolve caliciossor ordors Since, Veii accordin to their Wn conseSSion, the were Un-known to the primitive Church, and were in Vented many years uster. ut a Sacrament contain Some promise os God they
the altar, t Sa prayer and to prono unc benedictions on thegisses of God Theres re, at their ordination the receive chalice, illi the patin and host, as Symbols of the poWer committe to them to offer Xpiator sacrificos o God and their and are anotritod illi Oil, as a symbolo stio that the are invested illi poWer o consecrate. The eremoni eSWe hali notice hereastor of the thiniit seis, Passirm that itis o sar rom havin a syllabie of the Divine ord o supportit, that it a impossibi for them to avo introducexu iter corruption os the orde instituted by God. In thorars place itought to e alien or granted a Wo have homu in the precedin chapter On the Papa Mass, that great injur is donet Christ y at tho se lio cal thum Selve priosis to offer 3 crifices of expiation. H Nas constitu ted and consocrate di thes ather, illi an ath, a pri est aster the orde of Melchisedec, Without iid, and without a succesSor. II Once Ossere a S crifice si terna expiation and reconciliation and noW, havingentered in to the sanctuar o heaven intercedes sor S. In him
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v are ali priosis ut it is otii to osse tomo prat se audi hankSgivings, iri hori, urselves an ali that elong to s. It wa his province lono, b his oblation to appenS God audexpiato in S. When theso men Suri that ossice to them Solves, What sol lows, ut that thoi privsthood is charge able illi impiet anil sacrilege They certo in ly betra the reate Sten rotiter When the dare o dignis it illi tho ille os a sacrament. Tli impoSition os haniis, xvhicli is sed a the introduction os the triae presbyter and minister of the Chiarchinto thei ossico, havo no objection to conside a n Sacrament for in therars placo that ceremon is alien rom the Scripture, and in the ne X place, it ista clared by Paulo be not untie-CeSSar or Soloss, ut a ait fui symbol os spiritual graee. i) have not numerate Di a the hird among the SacramentS, becula Se it is no ordinar o common to ali bolievers, ut Specia rite sor a particular ossico. The ascription of this honori to the Christian ministry, homo ver furniS QS O reaSOnfor the ride os Romisit priust sor Christ has commanded the Ordination os minister to dispens his os pelon hi mySterie S, no the inauguration of priest to osse Sacrifices. Η ha CommiSSioned ilium to reach tho go spei and to foediis socii, and noto immolate victinis. He has promised them the grace Ofthemoly Spirit, o in ordo to effect an Xpiation sor ins, ut rightly to Sustain und conduci the overi metit of the Chureli. XXIX. There is an Xcellent corrospondenoe et Neen theceremonte and the thiniitsuis ou Lord Whenino sunt orth
imparte to thoni Tlies sapient theologues etain the realh
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fices The have indoed a great par of the ancient tabernaclo, an os ali ho Jowisti orship but their roligion is stili oficient in that the do no sacrifice animal victimS.
Wh does no Seu that this custom os an Ointin is a moro perniciolis thun circumcision Speciali Whon it is attondeo With superstition and a pharisaica opinionis the mori os thuaco Tho eius placen a conside ne os righteousnes in circumcision in unction theSe en place Spiritual graces There-sore, hilo the dosi re to se imitator of the Levites, thuybee Ome apostates rom Christ, an renounc the ossico of
XXXI. This is hei consecratodisti, hicli, it is pretended, impreSSes a character neve to e ossae edes a though it could no b cleansed Way With dus and ait, or is it e moro adhesive, illi Soap. ut hi character, the say, i Spiritual. What connection has it illi the ouli Have the Drgoi tunan observation, hicli the osten quoterio Sciron Augustino That, is the word e Soparato froni tho water, it ili bono thing ut ater, and that it is the word Whicli alios it a Sacrament Θ What ord ill tho fho in their unctiori Will tho produce the command whicli a salven to Moses toan in the Sons os Aaron But in that case there as also a
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ingeniola thin to ramo no religion ut os a number Offragment collected together froni Cliristianity, Judaism, and Pagani Sim. Their unction, heros ore is quite et id sor antos cili sali, the wor os God There romain imposition Oshands, hic es conses t be a sacrament in true and legitimate
ordinations, ut I dony that it has an place in his arce, in Whicli tho Deither oboy tho command of Christ, nor regard the en to hicli the promis ought to lead s. f the Wishthe Signio tot refuso to them, the must appini to the eryobject to hic licit as dedicated. XXXII. Respecting tho ordor os dea cons alSO, I hould havem controvers With them is that ossice ore restore toti primitive purity, as it Xistud unde the apostles, an in the pure times of the Church. ut hat resemblance tori is ob found among thos whom ille Romani sis pretendo bedeacon. I penti no of the persons, est he Should om-plain that it is uirius to estimat thoi doctrino by the aulisos individual ; butes contond that tal in thei deaconS Xactly a thei doctrine doscribes homo iis, it is absurdo fetchan testimony in thei favour rom the Xamplos soliose Who ere appointest deacon by the apostoli Church. Theysa that it elong to thei deacon to assis the prieStS, Ominister in very thing that is done in the sacrament S, a in baptiSm, in chrism, to pota the wine in to tho halice, to placet he rea in tho patino lay an dispos the oblation Uponthe altar, t propare and ovo the tablo os the Lord, to ea the roSS, O read uni chant the os pel uni episti e to the eople. Ι ther in ali this a singi ruor of tho true ut os deaeon tΝoW, leti hear o the are inaugurato t. ora the deacon
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trim the lamps, o weel the Chiarches, o catuli mice, and todrive ut dogs. Who could suffer such person to e calledal OSiles, an to e compared, ith tho apositos os Christ 0t them neve agnin falsely represent thos as deaeonS, hom heymeret appoin t ac a par in thei sarcica exhibitions Thuvery a me hicli the bear sufficiuntly declares the natur osthei ossice For the cad them Levites, and wish to doduce thoirorigin rom the fons os Levi. Titises havo o objection to thoirdoing, providui thuy drop t ei pretension to Christiani ty. XXXIII. f, hut usu is it to say any thin re Spectin Subit aconi In uncient timo tho actuali had the care os thepcior. The Romanis is attributo to thomo no v not hat nugatory functions a to bring the olia ce nil patine, thes agon illi ater, and the to et to tho uuar, o our ut utersor Washing the an is os tho priusis, and imitur SerVieeS. Whun the sponti os the sub-doacon recolu in and bring ingoblations the mean illo se hiel the devora n conSecrate dio thoi usu With this ossico the eremoti os thei initiation persecti correspondS: the receive rom th bishol the patine and chalice froni the archiloacon the agon illi ater, themanuat, an Similarorumpery. The requirem to consos the Holy hos to bo containod in hos 1 oleries. What pious person an ear to admit hisci ut to com to an nil, ema dra the Same conclusion reSpecting them a respectingilie resto no i ii necesSar to repent ny more of hat ehave ali eady Stat d. his Nili se sufficient sor person os modest anu docile inds, o hom his book is addi ossed that there is no Sacrament of God, hic Miloes no exhibit a
XXXIV. Tho last os thoi sacrament is matrimony, hic huli consos to have bouia instituted by God, ut hic la o ne, illi the timo o Gregory, ver disco verest o have been en-joi nodos a sacrament. Anil lint man in his Obor en SeS,Nould ver hau talion it into his hundi tris dogod o b agood an dioi ordinanceis God and o agriciat ture, architecture, shoomni in g, and an Otho things, re legitimate ordinane esos God, and et the are o sacraments For it is requiredin a Sacrament, Ot ni that it l, a Work of God, ut that itbe an externa ceremon appotnted by God for the confirmation
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principie, very thin Will e a Sacrament a mala parabies and similitudes a there a re in the Scripture, there ill e somnia sacrament s. veri thes Will e a sacrament; ecausu
XXXV. Thoy obtrude pon iis the angvage os aut in
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Timothy, y and in another place in his Episti to the Ephesians, et an in very ther ense here the Ord mysteryoccurs. et his versight ho Novor, o forgivon them; ars ought, at eaSt, O have good memories. For, after a viragdigni fio matrimon with the illo os a Sacrament, hat ruin-les versatilit is it for them to stigmatig it illi the character os impurity, Oluition, and carnal ofilementi fiat an absurdit is it to ex uide prie sis froni a sacramenti f theyden that the are interdicte froin the Sacrament, ut Ialysrom the conjuga intercourso, shal not o satisfiud illi his evasion For they inculcatae that the conjugab intercourse
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itfolscis partis the sacrament, and that it represent the unionwhicli, have illi Christ in consoriant os nature 'ecati Suit is by that intercourso that iusbani and wise ecome onuilosti. Hor soni os them IV found Wo Sacrament S One, os God and the oui, in the mari and woman when botrothsed the ther, o Chris and the Church in the hiisban and wiso. The conjuga intercoiarse, pota thei principies, howeVer i a Sacrament, rom hich no Christini ought to e prohibitod urales the sacrament os Christians are S ineompatibio that the cunno con SiSt together. There is also nother absurdityin thei doctrino Tho affirmo ut the grace of the olySpirit is conferrei in ver sacramento the ncknowled go that the conjuga interco urse is a Sacrament; et the den thattho Hol Spirit is ver pressent in that intercoilrSQ. XXXIII. Aiad noto de eive tho Church in ne hingonly, What a long Series of errors, salse hoods, rauds, an ini
spirituat thing, an no tora medii lud illi besor lay judges Thon ilio mado iam for the confirmation of thei tyranny
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is siluatod in the oul, o the inne man, an relate to ternal se, , are, in ilii Chapter, O a Something of the therkind whicli relates o civi justice, and the regulation os theexterna conduci. For, though the natur of this argument Seem to have o connection illi ho spiritual doctrino os salth hiches have undortalion to discussi tho equo mill sho that hau sussiciunt reason for connecting them together, and in-deed that necessit oblige me ocit; speciali Since On theone and infatua te and barbarou men madi endeaVOur toSubvert his ordinanc est ab shod by God and on the ther haud the latiorer os princes, extolling their po Ner beyon alijus bound s, hesitate noto oppos it to tho authorit o Godhimsoli Uriles both hos error bo resisted the purit of thesaith Will o destroyod. Residos, it is fiso mali importance D us o no What benevolent provision God has ad formant in in his instanco that e may bo stimulato by agrenter degre os pious en to testis our gratitudo. In thesii si placu, es ore e enter on the Sullaec iiseis, it is necessarysoris to recur to the distinction hicli, have atready esta-b shed, sest e sal into an error ver common in the Orid, and injusticio usi consolani togother these Wo things, thenatur os, hicli is auogetho different. For Some men, henthey hea that the ospe promise a liberi Which acknowledges no kin or magistrate mong men, but submits o Christalone, thini the ean enjo no advantage of thei liberty, While the See an pomer exaued ab ove them. The imagine, heres ore, that nothing id prosper, unies the wholemorid e modolied in a ne sorua, ithout an tribunalS, OrlawS, O magiStrateS, o any thin os a simila Lind whicli thoyconside injurious to thei liburty. ut he whoonowsio to distinguisti et eun th bod an tho oul, et Neon this present transitor lis and the future terna one, id nil nodissicula in underStanding that the spiritual ingdom os Christ an civit overtiment are things ver disserent an dromote rom acti ther. Sinc it is noe isti soli y thores ore, to uel an include the in giloni of Christ unde the elements of this orid, et iis, on the contrary, considering What the Scripture cleari inculcates that he benesit hic licis received
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Dom tho graco os Christ is spiritual et iis, I say, rememberto confino illiin iis prope limit ali his liborty hieli is promised an offeredo iis in him. For hy is it that the
is ali, and in ali V d in hicli e signis os that it is o no
importance, lint is ur condition amon men or unde thelam os, ut nation e live, a the kingdom os Christ consisisno in thes thingS. II. Yot his distinction cloes no tua uso conside the hole system os civit overtamen asin polluted hing, hic hhas nothingo do illi Christian men Some sanati QS, hoaro pluased illi nothing ut liberty, Oroather licenti OusnessWithout an restra int, do indeed boas an vocis orato, That sinc W are dea mitti Christo tho lements of this orld, and bella translated into the ingdom os God sit among the celestials it is a degradation to iis, an star bonenthou dignity, to e occupa est illi hos secular an impure cares hicli rotat to things altogether uninterestin to a Christian mali. Os What uso, the asti, re iam Without udgments and tribunal. Hui ha hau judgmonis to do illi a Christian manse Andris it se unlawsul to kill os liat usu ars a sun judgmonis to v. Bul a Wo have jus suggosted that this kind of go vernnion is distinc frona that spirituat an internat uigii os Christ, o it ought to bu nown that tho arsein no respectant variance illi acti ther. For that spiritual
ludes of the eavent kingdom, an in his mortalon transitory tis afford us soni prolibations os immortalon incorruptibio iussediles ; ut his civit ovornmen is designed, slon a Wo live in his orld, o cheriSh und Suppor the X- terna Worshipis God, o preservo the pure doctrine of religion, to dessend the constitution os the Churuli, o regulate uri Vesin a manne requisite so the Societ os men to Orm Ur nn-ners o civi justice, to promote ora concord villi acti ther,