V. Of the Sacraments

Q309. Are there not other means, besides the word, by which God communicates himself to us?

Yes, to the preaching of the word, he has added the sacraments.

Q310. What is a sacrament?

It is an outward testimony of the divine benevolence towards us, which, by a visible sign, shadows forth spiritual graces, by which the promises of God are sealed in our hearts, that the truth of them may be more firmly established.

Q311. Is there such great power in the visible sign, as to confirm our consciences in the confidence of salvation?

It has not indeed that efficacy of itself, but from the will of God, as it is instituted for this end.

Q312. Since it is the peculiar office of the Holy Spirit, to seal in our minds the promises of God, how do you attribute this to the sacraments?

The difference between the Spirit and these is very great. For it is truly the work of the Spirit alone to move and affect the heart, to illuminate the understanding, and to render the conscience stable and tranquil; and that work ought to be accounted wholly his own, and acceptance should be referred to him, lest the praise be transferred elsewhere. But this by no means prevents, but that God uses the sacraments as secondary organs, and applies those things in their use as seemeth him good; and he so does it, that nothing is derogated from the power of the Spirit.

Q313. You believe then, that the power and efficacy of the sacrament, do not consist in the external element, but that they proceed solely from the Spirit of God?

So I think. And truly it pleases the Lord to put forth his power, through his own institutions, for that end, for which he appointed them; and he does this in a manner, which detracts nothing from the power of his Spirit.

Q314. Can you give me a reason why he operates in this way?

Truly, in this manner, he consults our infirmity. If we were wholly spiritual, like the angels, then we should be able spiritually to discern both him and his graces: but as we are enclosed in this earthly body, we need figures or glasses, which, in some sensible manner, may exhibit the spiritual aspect of heavenly things; which otherwise we should not be able to discern. At the same time, it is for our benefit that all our senses be exercised on the promises of God, that they may be more strongly confirmed to us.

Q315. If it is true, that the sacraments were instituted of God, to be helps of our infirmities, must not those be justly condemned of arrogance, who judge themselves to be sufficient without them, or who account them useless?

Most certainly. And therefore, if any one abstain wilfully from the use of them, as if he had no need of them, he despises Christ, spurns at his grace, and extinguishes the Spirit.

Q316. But what confidence or real security, for confirming our consciences, can be derived from the sacraments, which are used promiscuously by the good and the bad?

Although the gifts of God are, in the sacraments, offered to the wicked, yet they reduce them to nothing, as I may say, in so far as it respects themselves; still however, they do not destroy the nature and power which the sacraments have in themselves.

Q317. How and when does the effect follow the use of the sacraments?

When we receive them by faith, seeking, in them, only Christ and his grace.

Q318. Why do you say that Christ is to be sought in them?

I do not understand, that he is inherent in the visible signs, so that we should seek salvation from them, or imagine any power of conferring grace to be affixed to them, or shut up in them. But the sign is rather to be considered as a help, by which we are directly conducted to Christ, seeking from him salvation and every durable blessing.

Q319. As faith is required, for the right use of the sacraments, how do you say, that they are given to us for the confirmation of faith, that they may render us more certain of the promises of God?

It is by no means sufficient, that faith be once begun in us, unless it be continually nourished and increased daily, more and more. For this end the Lord instituted the sacraments, to nourish, strengthen, and encrease our faith. And this Paul teaches, when he says that these avail for sealing the promises of God.

Q320. But is it not a proof of unbelief, if we have not an established faith in the promises of God, unless they are confirmed to us by other means?

This surely argues the weakness of faith, under which the children of God labour; who still, on that account, do not cease to be believers, although as yet they are endowed with small and imperfect faith. For as long as we are conversant in this world, the remains of distrust always adhere to our flesh, which we are no otherwise able to shake off, than by continually making progress to the end of life. It is the duty of every one therefore to make farther progress in faith.

Q321. How many sacraments are there in the Christian Church?

Two only; the use of which is common among all believers.

Q322. Which are they?

Baptism and the Holy Supper.

Q323. What is the resemblance or difference between them?

Baptism is the appropriate way of entrance into the Church. For in this we have the testimony, that we who were before strangers and foreigners are received into the family of God, and numbered among his household. But the Supper witnesses that God, by nourishing our souls, shews himself a Father to us.

Q324. That the nature of each may more distinctly appear, let us treat them separately. First, what is the signification of Baptism?

It has two parts: First, it represents the forgiveness of sins: Secondly, the regeneration of the soul.

Q325. What resemblance has water with these things, that it should represent them?

Forgiveness of sins is indeed a species of washing, by which souls are cleansed from their defilement, even as the filth of the body is washed off with water.

Q326. But how does water represent regeneration?

In as much as the beginning of regeneration is the mortification of our nature, and its end, our becoming new creatures; so, by putting water on the head, the figure of death is represented; and as we do not remain buried in the water, but enter it only for a moment, and come forth immediately as from a sepulchre, a resurrection to newness of life is typified.

Q327. Do you suppose the water is the laver of the soul?

By no means. It is unlawful to wrest this honour from the blood of Christ, which was shed for this end, that we being cleansed from all our spots, he might present us pure and undefiled before God. And we indeed receive the fruit of this cleansing, when the Holy Spirit sprinkles our consciences with his sacred blood. But we have the seal of this cleansing in the sacrament.

Q328. Do you attribute any thing to the water, only as it is a figure of cleansing?

I consider it to be a figure, but at the same time, it has the substance connected with it. For God, in promising us his gifts, does not deceive us. Therefore, as forgiveness of sins and newness of life are offered to us in baptism, so it is certain that they are received by us.

Q329. Has this grace its effect, promiscuously upon all?

Many indeed close up the way to it, by their corruption, and make it a vain thing to themselves; so that believers only are partakers of this fruit; but that diminishes nothing from the nature of the sacrament.

Q330. Whence have we regeneration?

Both from the death and resurrection of Christ. For this power is in his death, that by it our old man is crucified, and the corruption of our nature is, in a manner, buried, so that it no more prevails in us; but it is the benefit of the resurrection, that we are begotten unto a new life, to the obedience of the righteousness of God.

Q331. How are these benefits conferred on us by baptism?

As by this we are clothed with Christ, and endowed with his Spirit, unless by rejecting the promises, we render the benefits offered therein to us unfruitful.

Q332. What must we do, in order to use baptism in a right manner?

The right use of baptism is placed in faith and repentance; that is, that we first determine, by a sure confidence of soul, that we are cleansed from all spots by the blood of Christ, and are acceptable to God; then that we believe that his Spirit dwells in us; and that we make this manifest by our works among others; and also that we assiduously exercise ourselves in striving for the mortification of the flesh, and obedience to the will of God.

Q333. If these things are required for the legitimate use of baptism, how comes it to pass that we baptize infants?

It is not necessary, that faith and repentance always precede baptism. These are required only of those who from age are capable of both. It is sufficient, if infants, after they come of age, produce the fruits of their baptism.

Q334. Can you prove to me that there is nothing unreasonable in this?

Truly, I can, if it is conceded to me, that our Lord instituted nothing which is unreasonable. For although Moses and all the prophets teach, that circumcision was the sign of repentance, and Paul that it was the seal of the righteousness of faith; yet, we see, that infants were not excluded from it.

Q335. But are infants admitted to baptism now, for the same reason that they were then admitted to circumcision?

Entirely the same. For the promises, which God gave to the people of Israel, are now published through the whole world.

Q336. Do you conclude from this that the sign is also to be used?

He who well examines the subject on both sides, will observe that this is the consequence. For Christ has not made us partakers of his grace, which was before given to Israel, by a measure, which should be to us either more obscure, or in any part diminished; but he has rather poured forth his grace upon us, in a more clear and abundant manner.

Q337. Do you think, that if infants were excluded from baptism, they would, on that account, so lose any of the favour of God, as that it might be said, that their privileges were diminished by the coming of Christ?

That is indeed evidently manifest. For the sign being taken away, which availed so much in testifying the mercy, and confirming the promises of God; we should be deprived of that most excellent consolation, which the Church from the beginning enjoyed.

Q338. This is your opinion then; for as much as God, under the Old Testament, that he might shew himself to be the Father of little children, commanded the promise of salvation to be engraven on their bodies, by a visible sign; that it would be a reproach, if believers, after the coming of Christ, should have a less confirmation; when the same promise, which was formerly given to the Fathers, is ordained for us in these days, when God exhibits to us in Christ a clearer manifestation of his goodness?

So I think. Besides, as it is sufficiently evident, that the power and substance (so to speak) of baptism, are common to infants, then if the sign is denied them, which is inferiour to the substance, a manifest injury will be done them.

Q339. For what purpose then are infants baptized?

That they may have the visible seal, that they are the heirs of the blessings promised to the seed of believers; and that after they come to years of discretion, the substance of their baptism being acknowledged, they may, from it, receive and bring forth fruit.

Q340. Let us proceed to the Supper; and in the first place, I would know of you what is its signification?

It was instituted by Christ, that by the communion of his body and blood, he might nourish our souls in the hope, and give us assurance of eternal life.

Q341. Why is the body of our Lord represented by bread and the blood by wine?

We are taught by this, that as bread has the power of nourishing our bodies, and of sustaining the present life; so the same power is in the body of our Lord for the spiritual nourishment of our souls: and as with wine the hearts of men are cheered, their powers renewed, and the whole body strengthened, so from the blood of Christ, the same benefits are to be received by our souls.

Q342. Are we then fed by the body and blood of the Lord?

So I think. For as in this is placed our whole confidence of salvation, that the obedience which he has rendered to the Father should be imputed to us, and accounted as ours, so it is necessary that he should be received by us: for we are not otherwise made partakers of his benefits, but only as he makes himself ours.

Q343. But did he not then give himself to us, when he offered himself to death, that he might reconcile us, redeemed from the sentence of death, to the Father?

That is indeed true; but it is not sufficient for us, unless we now receive him, that we may partake of the fruit and efficacy of his death.

Q344. Does not the manner of our receiving Christ consist then in faith?

Yes, but I add this, that it be done, while we not only believe that he died to deliver us from death, and rose again to procure life for us; but also that we acknowledge that he dwells in us; and that we are united to him, by that kind of union, by which the members are united to the head, so that, by the privilege of this union, we may be made partakers of all his benefits.

Q345. Do we obtain this communion through the Supper only?

By no means. For by the gospel, as Paul testifies, Christ is communicated to us, as we are therein taught, that we are flesh of his flesh, and bone of his bone; that he is the living bread, which came down from heaven to nourish our souls; that we are one with him, even as he is one with the Father: and such like things.

Q346. What other benefit does the sacrament confer on us?

This—That the communion which I mentioned is strengthened and confirmed to us. For although both in baptism and the gospel, Christ is offered to us; yet in these we receive him, only in part.

Q347. What have we then in the symbol of the bread?

The body of Christ: that as he was once offered a sacrifice for us, to reconcile us to God, so now he is to be given to us, that we may assuredly know that reconciliation belongs to us.

Q348. What have we in the symbol of the wine?

As Christ poured out his blood once, in satisfaction for sins, and as the price of our redemption; so we believe, that it is now reached out to be drank by us, that we may receive its benefits.

Q349. According to these two answers, the Holy Supper of the Lord calls us back to his death, that we may partake of its efficacy?

Yes, wholly. For at that time, one only and perpetual sacrifice was perfected; which might suffice for our salvation. Therefore nothing more remains for us, but to receive its fruits.

Q350. Was not the Supper then instituted for this end, that we should offer to God, the body of his Son?

By no means. For the prerogative of offering for sins belongs to Christ alone, as he is the eternal Priest. And this is the meaning of his word when he says, Take and eat. He does not here command us to offer his body but only that we should feed upon it.

Q351. Why do we use two signs?

In this the Lord consults our infirmity, as he would teach us more familiarly, that he is not only the food for our souls, but also the drink; that we may seek our spiritual life wholly in him alone.

Q352. Should all persons without exception equally use both?

So Christ commands; and it is the highest impiety for any one to derogate in any manner from that, by attempting any thing different.

Q353. Have we in the Supper the sign only of those benefits, you mentioned or are they therein, in very deed, given to us?

As Christ our Lord is truth itself, it is not to be doubted at all, but that he fulfils to us, at the same time, those promises which he gives to us therein, and adds its substance to the figure. Wherefore I do not doubt, but that as he is witnessed by words and signs, so he will make us partakers of his substance, that we may be united with him in one life.

Q354. But how can this be done, since the body of Christ is in heaven, and we are still sojourners on earth?

He effects this by the marvellous and secret influence of his Spirit; with whom it is easy to unite those things which are otherwise separated by a great distance of places.

Q355. You do not suppose then that the body of Christ is enclosed in the bread, or his blood in the cup?

By no means; but I think this, that in order to possess the substance of the signs, our minds must be raised to heaven, where Christ is, and from whence we look for him, the Judge and Redeemer. But it is wicked and useless to look for him in these earthly elements.

Q356. That we may sum up in one head the things which you have said: You assert that there are two things in the Supper, viz. Bread and wine, which are seen with the eyes, handled with the hands, and perceived by the taste; and finally that our souls spiritually feed upon Christ, as their own proper aliment.

Yes, truly; and therein is the resurrection of our bodies also confirmed to us, as by a given pledge, as they are made partakers of the symbol of life.

Q357. But what is the true and lawful use of this sacrament?

Such as Paul defines it to be: Let a man examine himself, and so let him eat of that bread and drink of that cup.

Q358. What should be the object of this examination?

Whether he is a true member of Christ.

Q359. By what evidence shall he know that he is a true member of Christ?

If he possesses true faith and repentance; if he exercises sincere love towards his neighbours; if his mind is free from all hatred and malice.

Q360. But do you require in man perfect faith and charity?

Truly, it is necessary that both faith and charity be free from all hypocrisy. But among men no one will ever be found absolutely perfect. Therefore the Holy Supper would have been instituted in vain, if no one might partake of it who is not wholly perfect.

Q361. Should not the imperfection then, under which we here labour, prevent our coming to the Supper?

By no means, for if we were perfect, the Supper would have no further use among us, as it is appointed to be a help for relieving our weakness, and a refuge for our imperfection.

Q362. Have not these two sacraments some other proposed end?

They are also marks, and as it were tokens of our profession. For in the use of them we profess our faith among men, and testify, that we have one mind in the religion of Christ.

Q363. If any one should despise the use of these, in what estimation is he to be held?

This certainly would be judged to be an indirect denial of Christ; and certainly such an one, since he disdains to profess himself a Christian, is unworthy to be numbered among Christians.

Q364. Is it sufficient to have received each sacrament once in a whole life?

One baptism is indeed sufficient, and this cannot lawfully be repeated: But with regard to the Supper it is different.

Q365. What is that difference?

By baptism the Lord introduces and adopts us into his Church, and thenceforward considers us, as of his family: after he has written us in the number of his people, he testifies by the Supper, that he takes care of us, and nourishes us as his members.

Q366. Does the administration of baptism and the Supper alike appertain to all.

By no means: for these are the peculiar duties of those to whom is committed the public office of teaching: for to feed the Church with the doctrine of salvation and to administer the sacraments are things united in a perpetual connection among themselves.

Q367. Are you able to prove that to me by the testimony of scripture?

Christ, indeed, gave the commission of baptizing expressly to the apostles; but in the celebration of the Supper, he commanded us to follow his example: and the Evangelists inform us, that he performed in that distribution the office of a public minister.

Q368. But ought those pastors, to whom the dispensation of the sacraments is committed, generally to admit all persons without distinction?

As it respects baptism, since it is administered at the present day only to infants, all are to be admitted without distinction: but at the Supper, the minister ought to take care not to communicate it to any one who is publicly known to be unworthy.

Q369. Why not?

Because it cannot be done without a contempt and profanation of the sacrament.

Q370. But did not Christ honour Judas, however impious, with the sacrament?

Yes, but his impiety was at that time secret; for although Christ himself knew it, still it was not as yet known to man.

Q371. What then shall be done with hypocrites?

The pastor has no power to reject them as unworthy; but he ought to wait till God so far reveals their iniquity, as that it becomes known to men.

Q372. What if he should know or be informed, that some one was unworthy?

That would by no means be sufficient for rejecting him from the communion, unless there be first had a legitimate trial and judgment of the Church.

Q373. It is important then to have a certain order of government established in the Churches?

It is true; for otherwise they can neither be well established nor correctly governed. And this is the order; that Elders be chosen who may preside in the Censura morum, or superintend the discipline of morals, and watch to correct small offences; and who shall reject from the communion, those whom they know to be without a capacity for receiving the Supper; and those who cannot be admitted without dishonouring God, and giving offence to the brethren.