Confession of the Christian Religion, Confession · Chapter 14
CHAP. XIIII. Of the ſacraments of the nevv Teſtament.
BEcauſe God to make perfect that communion with Chriſt, wherein conſiſteth the whole participation of ſaluation, would not onelyonly vſe the word of the goſpell by it ſelf alone, but alſo other external ſignes applied and ioyned to the worde, of which two conſiſteth a Sacrament: Therefore after our confeſſion of the goſpell, wee hauehave alſo adioyned our confeſſion of the Sacraments, and the ſame briefe and plaine, and agreeable to the holy Scriptures and chiefeſt articles of our chriſtian faith.
I. VVhat wee meane by the name of a Sacrament.
We knowe that a Sacrament is properly a holie couenant or oath and promiſe, on both ſides, that is, made betweene God & his people, not ſimply, but eſtabliſhed and confirmed by ſacred rites & ceremonies: as it manifeſtly appeareth in the Sacrament of circumciſion betweene God and Abraham: and betweene Chriſt and vsus in Baptiſme, which ſucceeded the circumciſion. Therefore Sacrament is oftē taken of the Fathers for that whole action, either of Baptiſme, or of the Lords Supper: wherein there goeth before, a promiſe on both ſides, holily confirmed with external rites and ſeales or ſignes, and euen with the bloode of Chriſt. But afterward by a Synecdoche, they vnderſtood by the name of Sacrament, onelyonly the rites, and ſignes added to the word. And this laſt ſignification hath beene much vſed in the church. We therefore call a Sacrament, according to the ſignificatiō receiued in the church, not the word alone, nor the element alone, but the element, water, or bread & wine, ioyned with the worde of the goſpell according to Chriſts inſtitution: according to that ſame of Auguſtine. To the element commeth the worde, and then it is a Sacrament.
II. Sacraments, of what things they bee Sacraments.
But becauſe euerie Sacrament is a Sacrament of ſome thing, this thing wee ſaye is that which is mēt in the word of the goſpell, namely, the grace of God in Chriſt, or rather Chriſt himſelfe with grace & ſaluation placed in him. For him doth the goſpell wholy propound or ſet out vntounto vsus: and vntounto his communion, as the word, ſo the Sacraments alſo were inſtituted, and do draw our mindes by their ſignification: and therefore that which is outwardly giuen, wee call it a ſigne of him, which is to be receiued in wardly: and that which is done without, we cal his ſeale, which the holy ghoſt worketh inwardly in our hearts.
III. Of vvhat parts a Sacrament conſiſteth.
Hereby alſo we knowe, of what parts properly conſiſteth a Sacrament, namely of the word and outward ſigne, but ſo as they be referred to the thing ſignified and repreſented by them, and whereof they are a Sacrament. For that wherof any thing is a Sacrament, can not be the Sacrament it ſelfe, nor parte of the Sacrament: ſith euerie Sacrament is a Sacrament, of ſome other thing then it ſelfe. Meane while we doe not ſimplie ſeparate the thing it ſelfe from the Sacrament, neither do we denie but among the fathers, and moſt of the godlie and learned writers, vnderunder the name of Sacrament, is comprehended that it ſelfe, whereof any thing is a Sacrament: as by the name of Baptiſme not only is vnderſtood the outward waſhing with water, and the word, but alſo is contained, the verie inwarde cleanſing of the conſcience from ſinne & regeneration. Therefore we embrace that ſaying of Ireneus, of the Lords ſupper, that it conſiſteth of an earthly matter, and a heauenly: Neither doe wee our ſelues vſe to forbeare ſuch kinde of ſpeaches when we talke of the ſacramēts: but yet in this ſence, not that it is properly a part of the ſacrament, ſith it is rather that, to the participation wherof the ſacraments doe bring vsus: but that the ſacrament hath a miſtical relation vntounto it: and by the band or knott of this relation, the earthly matter is coupled with the heauenly. And thus doe wee reconcile many ſayings of the learned writers and of the Fathers, which ſeeme to hauehave ſome diuers and contrary meanings, when indeede their opinions are one & the ſame eueryevery where: moſt of them calling ſacramentes ſimply by the names of ſignes, figures, tokens, tipes, antytipes, formes, ſeales, ſealinges, cerimonies, viſible wordes, and ſuch like names: others, ſaying it conſiſteth of an earthly matter & a heauenly: which howe it is to be vnderſtood, we declared euen nowe: but all often calling the ſacraments, by the names of thoſe things, whereof they bee ſacraments, after the vſe of the holy Scriptures: when as notwithſtanding all men hauehave ment and profeſſed in the name of ſacraments, theſe three thinges, the word, the ſignes added to the word, and the thinges where of they are ſignes.
IV. Cauſes, why the Lord would hauehave the external ſignes added to the word of the goſpell, and why they are called viſible words.
We beleeue alſo and freely confeſſe, that theſe viſible ſignes, by Gods inſtitution, were added and ought to bee added to the word, for a more full and firme confirmation of the word, in our mindes: ſith it is euen vntounto ſuch an ende, that eueryevery where among all nations they vſe to put their ſeales to writings and to teſtaments. Which is alſo the cauſe why Auguſtine calleth the outward ſignes & the things obiect to our ſences, viſible wordes: becauſe indeed they were inſtituted to this ende, and added to the word, that they might doe that which the worde doeth: that is, that the ſame which the worde ſignifieth to our eares, the ſignes may repreſent to our eyes & other ſences: and ſo might confirme the word and promiſes of God: and as by the word faith is ſtirred vp in our mindes, ſo alſo by the outward ſignes, as it were ſealed with ſeales it might be more throughly confirmed and increaſed: and laſtly, that, as the worde, ſo alſo the holie ſignes be inſtruments of the holy ghoſt, by which wee are brought vntounto that communion with Chriſt, and do conioyne therein. And we hauehave no doubt, but all this was inſtituted of God for our infirmitie and ignorance, and for the weakenes of our faith: that the ſame might be helped not onelyonly by the word, but alſo by the vi…ible ſignes; by which faith properly we take hold on Ieſus Chriſt, and grow together in him.
V. VVhere the words of the inſtitution are not rehearſed, there is no ſacrament: & therefore without vſe they bee nothing, but as they are in their owne nature.
But as we beleeue, that the ſignes are added to the word, not for ſuperſtition, but for greater confirmation of our faith, ſo alſo that the word in adminiſtration of the ſacraments is neceſſarie, not to charme vsus, but to ſtirre vp faith in vsus: ſo that where the words of the inſutution are not ſo rehearſed, that they may be heard, and vnderſtood, whereby faith may be ſtirred vp: there we denie it to be a ttue ſacrament: and therefore we affirme, that the ſignes without the lawfull vſe, bee not Sacraments, but onelyonly the ſame thinges which they are of their owne nature, and nothing elſe. For the ſignes are tranſlated, onelyonly by the word, from their common vſe to the holy vſe: that which many call to be conſecrated & hallowed: and thereby is made a ſacrament, euen as Auguſtine ſaid, The word commeth to the element, and the ſacrament is made, it commeth indeede, that it may be vnderſtood and beleeued.
VI. That Sacraments be not ſimple markes, or bare ſignes.
Therfore we beleeue, that theſe ſacramentall ſignes be not ſimple markes which onelyonly do ſeuer vsus from other people, that are not of the true church; or meere tokēs vntounto vsus of our chriſtian ſocietie; or whereby we ſhould profeſſe our faith openly, and giuegive thanks to god for our redemption: but that they are the inſtruments by which (while the actions & benefits of Chriſt are repreſented vntounto vsus) they are called to our remembrance, his promiſes are ſealed, and our faith ſtirred vp, the holy ghoſt alſo doth ingraft vsus to Chriſt, & doth keepe vsus beeing ingrafted, and makes vsus daily to growe vp more and more into one with him: & that beeing indued with a greater faith towards God, and earneſter louelove towards our neighbour, and a mortification of our ſelues, we might lead a life euen like (ſo far as might bee) to the life of Chriſt, in ſpirituall ioye and gladneſſe: till the time when we ſhall liue with him in heauen moſt holily and bleſſedlie for euer.
VII. The ſacraments of the newe conenant, of what ſorte.
Wee alſo confeſſe with Auguſtine, De doct. chr lib. 3. cap. 9that the ſacraments deliuered by Chriſt, are in number few eaſie to be done. and moſt worthie to bee vnderſtood. Few in number, becauſe they are onelyonly two, Baptiſme, and the Lords Supper: eaſie to be done, for there is nothing either in Baptiſme or the Lordes ſupper, which may not eaſily be performed & receiued, nothing troubleſome, nothing vnpleaſant, or ſtraunge vntounto a man. Laſtly moſt worthie to be vnderſtood, becauſe, although the things which are ſeene, are of no value, yet thoſe things which are ſignified, which are ſet downe to be thought on, conſidered and vnderſtood in the minde, are moſt reuerend, heauenly, diuine, & pertaining to eternall ſaluation.
VIII. To the worthy receiuing of the ſacraments, there is need of vnderſtanding and faith.
And thereby alſo we know, that the ſacraments to the worthie receiuing of them, doe require an action and attention of the minde & a faith in vsus: whereby wee vnderſtand what is ſignified and offered to vsus by them, and apprehend it with a minde ſetled in faith: euen as Chriſt teacheth, Luc. 22.19 1. Cor. 11.24where he ſaieth of his ſupper: doe this in remembrance of me, And the Apoſtles waighing and cōſidering theſe words of Chriſt doth largely expoūd them. To which purpoſe is alſo that, Lift vp your hearts. For there be ſet before vsus matters moſt reuerend, heauenly, and diuine, to be vnderſtood in the minde, and receiued by faith.
IX. That the matter of the Sacrament is ſeriouſly offred to all men, though all do not truely receiue the ſame, but only the choſen faithfull.
And although all men come not to the receiuing of the ſacraments, with faith, and true vnderſtanding; yet as the ſignes are giuen to all that profeſſe Chriſt, ſo alſo we beleeue, that the things ſignified by the ſacraments, are ſeriouſly offred vntounto all by Chriſt: and therefore that nothing is diminiſhed of the ſubſtance or ſoundnes of the ſacrament, by the vnbeleefe of them that receiue the ſignes only: for it dependeth wholy vponupon the inſtitution of Chriſt, and the trueth of his wordes.
X. VVhile the ſacraments are miniſtred, the ſpirit of Chriſt is powerfull in the faithfull: & therefore they not only receiue the ſignes, but alſo participate in the things ſignified.
But albeit the ſpirit of Chriſt be not powerfull in all men, on whome the Sacraments are beſtowed, (as it is neither, to all vntounto whome the word is preached, and that by their owne fault, becauſe they hauehave not vnderſtanding & faith:) yet wee beleeue that in the faithfull elect of God he is powerful: in as much as they being indued with faith by the hearing of the word, and confirmed more and more in the ſame by the receiuing of the ſacraments, are brought by the ſame ſpirit into the communion of Chriſt, and made to ioyne and growe together with him therein: and therefore we cō feſſe, that theſe men in Baptiſme are truely waſhed and purged from ſinne by vertue of Chriſts blood, and in the Lords ſupper they eate of Chriſts true fleſh and drink of his true blood.
XI. That Chriſt is both author, and true diſpoſer of the ſacraments.
And wee acknowledge, as one author ſo one true diſpoſer of the ſacraments, euen our Lord Ieſus Chriſt: which giueth the outward ſignes by men his miniſters, but he himſelfe properly and truely imparteth vntounto them, the matter of the ſacramentes effectually by himſelfe, or by his holy ſpirit: like as Iohn the Baptiſt ſaid, J baptize vvith water, but Chriſt will baptize with the ſpirit. And therefore as it is lawfull for no man to inſtitute new ſacraments: ſo alſo can no man boaſt that he truely and properlie cleanſeth conſciences of ſinne, or that he feedeth men with the true bodie and bloode of Chriſt: but onelyonly (as they ſay) miniſterially, or, as a miniſter.
XII. The ſacraments are not polluted to the faithfull by the vices of the miniſters.
Now if Chriſt alone, be not onelyonly the true author of ſacraments, but the diſpoſer alſo: we eaſily gather, that the ſacraments are not polluted to others that be faithfull by the vices of the miniſters, whoſe labour he vſeth: Tit. 1.15but that notwithſtanding they may receiue them worthily, and be made partakers of the thing ſignified and offered by the ſacraments. For to the cleane all things are cleane: Eph. 3.17and Chriſt with all his riches, dwelleth in the heartes of the faithfull.
XIII. That grace is not tied to the Sacraments.
By theſe foundations are we confirmed, in the opinion receiued among all godlye men, that the grace of God is not tied to the ſacraments, ſo that who ſo receiueth them, muſt needs receiue alſo grace, that is, the thing ſignified and offred by the ſacraments, although he want faith: as though a man could obtaine the matter of the ſacrament by the vvorke wrought (as they call it.) Mar. 16.16 Act. 8.13For Chriſt ſaide not ſimplie whoſoeuer ſhalbee baptized, he ſhalbe ſaued, but he firſt addeth, vvhoſoeuer beleeueth. And Simon Magus he receiued the ſacramēt of Baptiſme, but he obtained not the matter of Baptiſme, when as yet (as Peter witneſſeth) hee was wrapped in the moſt bitter gaule of ſinne and in the bond of iniquitie, and diueliſh malice: and therefore he had no part in the kingdome of Chriſt. Many alſo (as ſaith Auguſtine) doe eate the bread of the Lord, but not the bread the Lord. For as they that heare the goſpel are not all made partakers of the forgiuenes of ſinne declared therein, vnleſſe they repent them of their former ill-life; and doe beleeue in Chriſt: ſo neither do they obtaine thoſe things, which are repreſented and offred by the ſacraments, becauſe they receiue the ſame ſacramentes, vnleſſe they hauehave alſo true repentance and faith.
XIV. By the vnworthineſſe of the receiuers, the vertue of the Sacraments is not taken away, nor weakened.
Neither yet do we thereby weaken or take away the vertue of the ſacraments, and the force and power giuen vntounto them of God, which we acknowledge to depend, not vponupon the vnworthines of the miniſters, or receiuers but on the faith and vertue of Chriſt the inſtitutor of the ſacraments. For euen as the goſpell doth keepe vntounto it ſelfe alwaies, both the ſignification, though it bee not vnderſtood of all, and the power of giuing all things which it offreth, though all bee not made partakers thereof: euen ſo the ſacraments, thoſe viſible wordes doe the like: namely, that as the goſpell of it ſelfe, is the power of God to ſaluation, but indeed to none but the beleeuers: So alſo the ſacramentes are alwaies the working inſtruments of the holy ghoſt to ſaluatiō, howſoeuer none receiue this powerfull working, but the true beleeuers. For which cauſe, the Apoſtles feared not to call them all which were baptized, 1. Cor. 6.11holy, renued, righteouſſe, although they knew, that among them were many hypocrits. For by ſuch ſpeaches they declared the great power giuen by God vntounto the ſacraments, & what we ſhould beleeue they would work, vnleſſe perhaps our hypocriſie did hinder them. In which ſence if a man ſaye, that who ſo doe eate the bread of the Lord, they alſo are made partakers of the Lords body, that is, it cannot ſtand with the vertue of the ſacrament, and with the vertue of the author and diſtributor thereof, but who ſo be partakers of the ſacramēt, muſt needs alſo be partakers of the thing ſignified and offered by it: ſuch a manner of ſpeach we cannot diſallow: ſo that ſuch expoſitions might be added, by which the people might be inſtructed, and thoſe falſe opinions, conceiued before of the worke wrought might be drawne out of their mindes.
XV. Betvveene the ſignes and the matters is a ſacramentall vnion, and what it is.
And although we ſaye, that the matter of the ſacraments is not tied to the ſacraments, or included in them, namely either phyſically or locally, or corporally, or alſo by any knott or bande, as though God had ſimply promiſed the very matters themſelues to eueryevery one that ſhould receiue the ſacraments, howſoeuer they lacked faith: ſo that he were bound to communicate them vntounto vnrepentant and vnbeleeuers: yet we take not away all coniunction and copulation of the thing ſignified, with the ſignes. For we acknowledge & confeſſe a ſacramentall, that is, ſuch an vnion, as is agreeable to a ſacrament, with the thinges of the Sacrament. And this ſacramentall vnion conſiſteth in a certaine miſtical and holy relation: namely in as much as the ſignes do ſignifie the things, and offer them to be receiued: & the things are ſignified by the ſignes, and are giuen to be receiued: no otherwiſe thē the vnion is, betweene the word ſignifying & exhibiting, and betweene the things by the word ſignified and exhibited. But the coniunction, aſwell that of the ſacraments, as this of the word with the things themſelues, hangeth or dependeth vponupon the wil and counſell of God the inſtitutor: who when he inſtituted the preaching of the goſpell, and adminiſtration of the ſacraments, did inſtitute them to this ende and purpoſe (as is declared;) both that we, hearing the word, and ſeeing and receiuing the ſignes, ſhould by & by lift vpp the eyes of our minde to the things ſignified by them: & beeing offred vntounto vsus, ſhould receiue them with the hands of faith: and might indeed be vnited vntounto Chriſt, whom they preach vntounto vsus, and ſhewe as it were with the finger, by their ſignification. Therefore as the coniunctiō of vsus with Chriſt, is al full of miſtery, as the Apoſtle teacheth in the 5. to the Ephe. So alſo we thinke this vnion both of the word, & ſacramēts, with the things wherof they be ſignes and ſacraments, to be miſticall and ſpirituall.
XVI. A definition of the ſacraments.
We iudge therefore ſacraments (in fewe wordes to comprehend manie things) to bee externall ſignes and ſuch as are obiect to our ſenſes: ioyned to the word of the goſpell, according to Chriſtes inſtitution, for our ignorance and infirmitie, and the more earneſtlie to ſtirre vp and confirme our faith: by which all men are ſeriouſly called to the true and reall communion with Chriſt, and ſo with his fleſh and blood, and conſequently to the parking of all the good things which ar in Chriſt, and which are ſignified & offred by the word and by the ſignes: and as for the elect & faithfull they are indeed drawne by the holy ſpirit inwardly working in their mindes, that they being incorporated to Chriſt may accompliſh and make vpp the bodie of the whole church, preordained of the Father, to his owne praiſe and glorie, and their eternall bleſſedneſſe.
XVII. The ſacraments of the old Teſtament, what in general they had in them, common vvith ours.
Touching the ſacraments of the old Teſtament, there is no cauſe we ſhould ſpeak much ſeing they are quite abrogated: only this, that the Fathers had the ſame God, the ſame promiſes, the ſame mediatour, the ſame ſpirite of regeneration, the ſame faith and hope: and the ſame ſacraments in reſpect of the ſubſtance, which is Chriſt: howſoeuer in cerimonies they were diuerſe from ours: eſpeciallie ſith theirs were deliuered to them for the ſame ende and purpoſe, for which ours were deliuered to vsus: namely, that they might bee confirmed in the faith of Chriſt, and bee ioyned in communion with him. Whereunto belong thoſe ſayings. The lambe ſlaine from the beginning of the worlde: Apoc. 13.8 1. Cor. 10.4 Heb. 13.8Alſo, All did drinke of the ſame rock, and the rocke was Chriſt: And, Chriſt yeſterday, to day, and for euer.
XVIII. There be onelyonly two ſacraments of Chriſts church.
And wee acknowledge two ſacramentes, which are properly to be called by that name and which hauehave euer bin common to the vniuerſal church of Chriſt: Baptiſme & the Lords ſupper: of which the one properly belongeth to the beginning of the communion with Ieſus Chriſt, the other, to the increaſe: whereupon alſo the one is called the water of regeneration, the other, the holy banquett and ſupper.
XIX. Errors.
Wherefore we cannot allow of thoſe, who will hauehave ſacramentes to be there, where no word is heard, but only the element ſeene: nor thoſe which diſtinguiſh not the matter of the ſacrament from the ſacrament, but will hauehave it come into the mouth, aſwell as the ſacramentall ſigne: whenas the matter of the ſacrament, is that, which the ſigne, that is obiect to our ſenſes, makes to come into our thought, not to fall into our hands or mouth: neither thoſe likewiſe, which do conſider nothing in the ſacraments, but what they ſee with their eyes: or which will hauehave them onelyonly tokens or badges, by which we are diſcerned from other people, or bare ſignes, and not the inſtrumēts of the holy ghoſt, by which he worketh mightily in vsus, and confirmeth vsus in the communion of Chriſt. And we condemne them which inſtitute new ſacraments, other then them, which Chriſt inſtituted: and thoſe, which tye the grace of God, and the things ſignified by the ſacraments, to the ſacraments: ſo that euerie one which receiueth the ſigne, ſhould be ſaid euer to receiue truely the thing it ſelfe.