but in which God baptizes us, i.e., a minister in the place of God;
and God here offers and presents the remission of sins, etc.,
according to the promise, Mark 16, 16: He that believeth and is
baptized shall be saved. A sacrifice, on the contrary, is a ceremony
or work which we render God in order to afford Him honor.

Moreover, the proximate species of sacrifice are two, and there are
no more. One is the propitiatory sacrifice, i.e., a work which makes
satisfaction for guilt and punishment, i.e., one that reconciles God,
or appeases God's wrath, or which merits the remission of sins for
others. The other species is the eucharistic sacrifice, which does
not merit the remission of sins or reconciliation, but is rendered by
those who have been reconciled, in order that we may give thanks or
return gratitude for the remission of sins that has been received, or
for other benefits received.

These two species of sacrifice we ought especially to have in view
and placed before the eyes in this controversy, as well as in many
other discussions; and especial care must be taken lest they be
confounded. But if the limits of this book would suffer it, we would
add the reasons for this division. For it has many testimonies in
the Epistle to the Hebrews and elsewhere. And all Levitical
sacrifices can be referred to these members as to their own homes
[genera]. For in the Law certain sacrifices were named propitiatory
on account of their signification or similitude; not because they
merited the remission of sins before God, but because they merited
the remission of sins according to the righteousness of the Law, in
order that those for whom they were made might not be excluded from
that commonwealth [from the people of Israel]. Therefore they were
called sin-offerings and burnt offerings for a trespass. Whereas the