§. X.
Opposers claim a Power to give their Sacraments; from whence do they derive it?But supposing the Use of Water-baptism and Bread and Wine to have been in the Primitive Church, as was also that of abstaining from Things strangled, and from Blood, the Use of Legal Purification, Acts xxi. 23, 24, 25. and anointing of the Sick with Oil, for the Reasons and Grounds before mentioned; yet it remains for our Adversaries to shew us how they come by Power or Authority to administer them. It cannot be from the Letter of the Scripture, else they ought also to do those other Things, which the Letter declares also they did, and which in the Letter have as much Foundation. Then their Power must be derived from the Apostles, either mediately or immediately; but we have shewn before, in the tenth Proposition, that they have no mediate Power, because of the Interruption made by the Apostasy; and for an immediate Power or Command by the Spirit of God to administer these Things, none of our Adversaries pretend to it. We know that in this, as in other Things, they make a Noise of the constant Consent of the Church, and of Christians in all Ages; Tradition no sufficient Ground for Faith.but as Tradition is not a sufficient Ground for Faith, so in this Matter especially it ought to have but small Weight; for that in this Point of Ceremonies and superstitious Observations the Apostasy began very early, as may appear in the Epistle of Paul to the Galatians and Colossians; and we have no Ground to imitate them in those Things, whose Entrance the Apostle so much withstood, so heavily regretted, and so sharply reproved. But if we look to Antiquity, we find that in such Kind of Observances and Traditions they were very uncertain and changeable; so that neither Protestants nor Papists do observe this Ceremony as they did, both in that they gave it to young Boys, and to little Children: The Supper they gave to young Boys and Children.And for aught can be learned, the Use of this and Infant-baptism are of a like Age, though the one be laid aside both by Papists and Protestants, and the other, to wit, Baptism of Infants, be stuck to. And we have so much the less Reason to lay Weight upon Antiquity, for that if we consider their Profession of Religion, especially as to Worship, and the ceremonial Part of it, we shall not find any Church now, whether Popish or Protestant, who differ not widely from them in many Things, Dallæus.as Dallæus, in his Treatise concerning the Use of the Fathers, well observeth and demonstrateth. And why they should obtrude this upon us because of the Ancients Practice, which they themselves follow not, or why we may not reject this, as well as they do other Things no less zealously practised by the Ancients, no sufficient Reason can be assigned.
Nevertheless I doubt not but many, whose Understandings have been clouded with these Ceremonies, have notwithstanding, by the Mercy of God, had some secret Sense of the Mystery, which they could not clearly understand, because it was sealed from them by their sticking to such outward Things; and that through that secret Sense diving in their Comprehensions they ran themselves into these carnal Apprehensions, as imagining the Substance of the Bread was changed, or that if the Substance was not changed, yet the Body was there, &c. Calvin’s ingenuous Confession commended.And indeed I am inclinable very favourably to judge of Calvin in this Particular, in that he deals so ingenuously to confess he neither comprehends it, nor can express it in Words; but yet by a feeling Experience can say, The Lord is spiritually present. Now as I doubt not but Calvin sometimes had a Sense of his Presence without the Use of this Ceremony, so as the Understanding given him of God made him justly reject the false Notions of Transubstantiation and Consubstantiation, though he knew not what to establish instead of them, if he had fully waited in the [134]Light that makes all Things manifest, and had not laboured in his own Comprehension to settle upon that external Ceremony, by affixing the spiritual Presence as chiefly or principally, though not only, as he well knew by Experience, there, or especially to relate to it, he might have further reached unto the Knowledge of this Mystery than many that went before him.
[134] Ephes. 5. 13.