CHAP. XIIII. Of the sacraments of the nevv Testament.
BEcause God to make perfect that com∣munion with Christ, wherein consisteth the whole participation of saluation, would not onely 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 haue 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 Sa∣crament.
We knowe that a Sacrament is properly a Page 100holie couenant or oath and promise, on both sides, that is, made betweene God & his peo∣ple, 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 vs in Baptisme, which succeeded the circumcision. Therefore Sacrament is oftē taken of the Fathers for that whole action, ei∣ther 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 vn∣derstood by the name of Sacrament, onely the rites, and signes added to the word. And this last signification hath beene much vsed in the church. We therefore call a Sacrament, accor∣ding to the significatiō receiued in the church, not the word alone, nor the element alone, but the element, water, or bread & wine, ioy∣ned 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 Sa∣craments.
But because euerie Sacrament is a Sacra∣ment of some thing, this thing wee saye is that which is mēt in the word of the gospell, name∣ly, the grace of God in Christ, or rather Christ Page 101himselfe with grace & saluation placed in him. For him doth the gospell wholy propound or set out vnto vs: and vnto his communion, as the word, so the Sacraments also were institu∣ted, and do draw our mindes by their signifi∣cation: and therefore that which is outward∣ly 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 pro∣perly consisteth a Sacrament, namely of the word and outward signe, but so as they be re∣ferred 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 Sacra∣ment, 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, vnder the name of Sacra∣ment, 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 Page 102contained, the verie inwarde cleansing of the conscience from sinne & regeneration. There∣fore we embrace that saying of Ireneus, of the Lords supper, that it consisteth of an earthly mat∣ter, 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 wher∣of the sacraments doe bring vs: but that the sacrament hath a mistical relation vnto 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 haue some diuers and contrary mea∣nings, when indeede their opinions are one & the same euery where: most of them calling sacramentes simply by the names of signes, fi∣gures, 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 haue 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 haue the external signes added to the word of the gospell, and why they are called vi∣sible 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 vnto such an ende, that euery where among all nations they vse to put their seales to writings and to testaments. Which is also the cause why Augu∣stine calleth the outward signes & the things obiect to our sences, visible wordes: because in∣deed 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 sen∣ces: and so might confirme the word and pro∣mises of God: and as by the word faith is stir∣red 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 vnto that communion with Christ, and do conioyne therein. And we haue 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 Page 104be helped not onely 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 re∣hearsed, there is no sacrament: & there∣fore without vse they bee nothing, but as they are in their owne nature.
But as we beleeue, that the signes are ad∣ded 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 vs, but to stirre vp faith in vs: so that where the words of the in∣sutution 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 sa∣crament: and therefore we affirme, that the signes without the lawfull vse, bee not Sacra∣ments, but onely the same thinges which they are of their owne nature, and nothing else. For the signes are translated, onely by the word, from their common vse to the holy vse: that which many call to be consecrated & hallow∣ed: 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 sacramen∣tall signes be not simple markes which onely do seuer vs from other people, that are not of the true church; or meere tokēs vnto vs of our christian societie; or whereby we should pro∣fesse our faith openly, and giue thanks to god for our redemption: but that they are the in∣struments by which (while the actions & be∣nefits of Christ are represented vnto vs) they are called to our remembrance, his promises are sealed, and our faith stirred vp, the ho∣ly ghost also doth ingraft vs to Christ, & doth keepe vs beeing ingrafted, and makes vs dai∣ly to growe vp more and more into one with him: & that beeing indued with a greater faith towards God, and earnester loue 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, * that 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 Page 106onely 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 trou∣blesome, nothing vnpleasant, or straunge vnto a man. Lastly most worthie to be vnderstood, because, although the things which are seene, are of no value, yet those things which are sig∣nified, 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 sacra∣ments to the worthie receiuing of them, doe require an action and attention of the minde & a faith in vs: whereby wee vnderstand what is signified and offered to vs by them, and ap∣prehend it with a minde setled in faith: euen as Christ teacheth, * where he saieth of his sup∣per: doe this in remembrance of me, And the A∣postles 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 vs 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 cho∣sen faithfull.
And although all men come not to the re∣ceiuing 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 se∣riously offred vnto 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 de∣pendeth wholy vpon the institution of Christ, and the trueth of his wordes.
X. VVhile the sacraments are ministred, the spi∣rit of Christ is powerfull in the faithfull: & therefore they not only receiue the signes, but also partici∣pate in the things sig∣nified.
But albeit the spirit of Christ be not power∣full in all men, on whome the Sacraments are bestowed, (as it is neither, to all vnto whome the word is preached, and that by their owne fault, because they haue not vnderstanding & faith:) yet wee beleeue that in the faithfull e∣lect 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 Page 108same by the receiuing of the sacraments, are brought by the same spirit into the communi∣on of Christ, and made to ioyne and growe to∣gether 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 vnto them, the matter of the sacramentes effectually by him∣selfe, or by his holy spirit: like as Iohn the Bap∣tist said, J baptize vvith water, but Christ will bap∣tize 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 fee∣deth men with the true bodie and bloode of Christ: but onely (as they say) ministerially, or, as a minister.
XII. The sacraments are not polluted to the faith∣full by the vices of the ministers.
Now if Christ alone, be not onely the true author of sacraments, but the disposer also: Page 109we easily gather, that the sacraments are not polluted to others that be faithfull by the vi∣ces of the ministers, whose labour he vseth: * but 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: * and 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 sacra∣ments, so that who so receiueth them, must needs receiue also grace, that is, the thing sig∣nified 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.) * For Christ saide not simplie whosoeuer shalbee baptized, he shalbe saued, but he first addeth, vvhosoeuer beleeueth. And Si∣mon Magus he receiued the sacramēt of Bap∣tisme, but he obtained not the matter of Bap∣tisme, when as yet (as Peter witnesseth) hee was wrapped in the most bitter gaule of sinne and in the bond of iniquitie, and diuelish ma∣lice: and therefore he had no part in the king∣dome 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 Page 110declared 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 haue also true repentance and faith.
XIV. By the vnworthinesse of the receiuers, the ver∣tue 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 vnto them of God, which we acknowledge to depend, not vpon the vnworthines of the ministers, or receiuers but on the faith and vertue of Christ the in∣stitutor of the sacraments. For euen as the gos∣pell doth keepe vnto 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 gos∣pell of it selfe, is the power of God to saluati∣on, but indeed to none but the beleeuers: So also the sacramentes are alwaies the working instruments of the holy ghost to saluatiō, how∣soeuer none receiue this powerfull working, but the true beleeuers. For which cause, the Apostles feared not to call them all which were baptized, * holy, renued, righteousse, although they Page 111knew, that among them were many hypocrits. For by such speaches they declared the great power giuen by God vnto the sacraments, & what we should beleeue they would work, vn∣lesse 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 sacra∣mēt, must needs also be partakers of the thing signified and offered by it: such a manner of speach we cannot disallow: so that such expo∣sitions 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 sa∣cramentall 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 promi∣sed the very matters themselues to euery one that should receiue the sacraments, howsoe∣uer they lacked faith: so that he were bound to communicate them vnto vnrepentant and vnbeleeuers: yet we take not away all coniun∣ction and copulation of the thing signified, Page 112with the signes. For we acknowledge & con∣fesse 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 rela∣tion: namely in as much as the signes do sig∣nifie the things, and offer them to be recei∣ued: & 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 con∣iunction, aswell that of the sacraments, as this of the word with the things themselues, han∣geth or dependeth vpon the wil and counsell of God the institutor: who when he instituted the preaching of the gospell, and administra∣tion of the sacraments, did institute them to this ende and purpose (as is declared;) both that we, hearing the word, and seeing and re∣ceiuing the signes, should by & by lift vpp the eyes of our minde to the things signified by them: & beeing offred vnto vs, should receiue them with the hands of faith: and might in∣deed be vnited vnto Christ, whom they preach vnto vs, and shewe as it were with the finger, by their signification. Therefore as the coniun∣ctiō of vs 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, & sa∣cramēts, 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, ac∣cording to Christes institution, for our igno∣rance and infirmitie, and the more earnestlie to stirre vp and confirme our faith: by which all men are seriously called to the true and re∣all communion with Christ, and so with his flesh and blood, and consequently to the par∣king 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 & faith∣full 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 Testa∣ment, there is no cause we should speak much seing they are quite abrogated: only this, that the Fathers had the same God, the same pro∣mises, the same mediatour, the same spirite of regeneration, the same faith and hope: and the same sacraments in respect of the substance, Page 114which 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 vs: 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: * Also, All did drinke of the same rock, and the rocke was Christ: And, Christ yesterday, to day, and for euer.
XVIII. There be onely two sacraments of Christs church.
And wee acknowledge two sacramentes, which are properly to be called by that name and which haue euer bin common to the vni∣uersal church of Christ: Baptisme & the Lords supper: of which the one properly belongeth to the beginning of the communion with Ie∣sus 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 haue 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 haue it come into the mouth, aswell as the sacra∣mentall signe: whenas the matter of the sacra∣ment, Page 115is 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 haue them onely 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 migh∣tily in vs, and confirmeth vs in the communi∣on 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 e∣uerie one which receiueth the signe, should be said euer to receiue truely the thing it selfe.
