07.09. 1545 - (Part 4) - The Word and the Sacraments
IV. The Word and Sacraments 296. It is time to come to the fourth part of worship we are to render to God.
We said that this consists in acknowledging with the heart and confirming with the mouth that God is the author of all good, that thereby we may glorify Him.
297. Has He given us any rule for this?
All the praises and thanksgivings contained in Scripture ought to be our rule and guide.
298. Is there nothing regarding this in the Lord’s Prayer?
Yes there is, for when we pray that His name may be hallowed, we pray that He may be glorified in all His works, as indeed He is--that He may be praised for His justice when He punishes, for His mercy when He pardons, and for His faithfulness when He fulfils His promises; in short, that there is nothing in which His glory does not shine forth. This is to ascribe to Him the praise for all blessing.
299. What shall we infer from all that we have said?
What truth itself tells us, and was stated at the outset, viz. that this is eternal life to know one true God the Father, and Jesus Christ whom He has sent (John 17:3)--to know Him, I say, in order that we may worship Him aright, that He may be not only our Master, but also our Father and Saviour, and we be in turn His children and servants, and a people dedicated to His glory.
300. How can we attain to such a blessedness? For this end God has left us His holy Word, which is, as it wee, an entry into His heavenly Kingdom.
301. Where do you find this Word?
It is comprised for us in the Holy Scriptures.
302. How are we to use it in order to profit by it? By receiving it with the full consent of our conscience, as truth come down from heaven, submitting ourselves to it in right obedience, loving it with a true affection by having it imprinted in our hearts, we may follow it entirely and conform ourselves to it.
303. Is all this within our own power?
None of it; but God works them in us in this way by His Holy Spirit.
304. But are we not to take trouble and be diligent, and zealously strive by hearing and reading its teaching, as it is declared to us?
Yes, indeed: first each one of us in particular ought to study it: and above all, we are frequently to attend the sermons in which this Word is expounded in the Assembly of the Christians.
305. Do you mean that it is not enough for people to read it privately at home, without altogether hearing its teaching in common? That is just what I mean, while God provides the way for it.
306. Why do you say that?
Because Jesus Christ has established this order in His Church (Ephesians 4:11), and He has declared this to be the only means of edifying and preserving it. Thus we must keep ourselves to it and not be wiser than our Master.
307. Is it necessary, then, that there should be pastors?
Yes; and that we should hear them, receiving the teaching of the Lord in humility by their mouth. Therefore whoever despises them and refuses to hear them, rejects Jesus Christ, and separates himself from the fellowship of the faithful (Matthew 10:40; Luke 10:16).
308. But is it enough to have been instructed by them once, or ought he to continue to do this?
It is little to have begun, unless you go on to persevere. We must continue to be disciples of Christ right to the end. But He has ordained the ministers of the Church to teach in His Name.
309. Is there no other means than the Word by which God communicates Himself to us? To the preaching of His Word He has conjoined the Sacraments.
310. What is a Sacrament? An outward attestation of the grace of God which, by a visible sign, represents spiritual things to imprint the promises of God more firmly in our hearts, and to make us more sure of them.
311. What? Does a visible and natural sign have this power to assure the conscience?
No, not of itself, but in so far as it is ordained of God for this end.
312. Seeing it is the proper office of the Holy Spirit to seal the promises of God in our hearts, how do you attribute this to the Sacraments?
There is a great difference between the one and the other. The Spirit of God in very truth is the only One who can touch and move our hearts, enlighten our minds, and assure our consciences; so that all this ought to be judged as His own work, that praise may be ascribed to Him alone. Nevertheless, the Lord Himself makes use of the Sacraments as inferior instruments according as it seems good to Him, without in any way detracting from the power of the Holy Spirit.
313. You think, then, that the efficacy of the Sacraments does not consist in the outward element, but proceeds entirely from the Spirit of God?
Yes; for the Lord is pleased to work by these instruments which He has instituted: without detracting from His own power.
314. And what moves God to do that? For the alleviation of our weaknesses. If we were spiritual by nature, like the angels, we could behold God and His graces. But as we are bound up with our bodies, it is needful for us that God should make use of figures to represent to us spiritual and heavenly things, for otherwise we could not comprehend them. At the same time, it is expedient for us to have all our senses exercised in His Holy promises, in order to confirm us in them.
315. Since God has introduced the Sacraments to meet our need, it would be arrogance and presumption to think that we could dispense with them.
Certainly: hence he who voluntarily abstains from using them thinks that he has no need of them, condemns Jesus Christ, rejects His grace, and quenches His Holy Spirit.
316. But what assurance of grace can the Sacraments give, seeing that good and bad both receive them?
Although the unbelievers and the wicked make of none effect the grace offered them through the Sacraments, yet it does not follow that the proper nature of the Sacraments is also made of non effect.
317. How, then, and when do the Sacraments produce this effect? When we receive them in faith, seeking Jesus Christ alone and His grace in them.
318. Why do you say that we must seek Jesus Christ in them?
I mean that we are not to be taken up with the earthly sign so as to seek our salvation in it, nor are we to imagine that it has a peculiar power enclosed within it. On the contrary, we are to employ the sign as a help, to lead us directly to the Lord Jesus, that we may find in Him our salvation and all our well-being.
319. Seeing that faith is required, why do you say that they are given to confirm us in faith, to assure us of the promises of God?
It is not sufficient for faith once to be generated in us. It must be nourished and sustained, that it may grow day by day and be increased within us. To nourish, strengthen, and increase it, God gives us the Sacraments. This is what Paul indicates when he says that they are used to seal the promises of God in our hearts (Romans 4:11).
320. But is it not a sign of unbelief when the promises of God are not firm enough for us, without support?
It is a sign of the smallness and weakness of faith, and such is indeed the faith of the children of God, who do not, however, cease to be faithful, although their faith is still imperfect. As long as we live in this world some elements of unfaithfulness remain in our flesh, and therefore we must always advance and grow in faith.
321. How many Sacraments are there in the Christian Church?
There are only two Sacraments common to all which the Lord Jesus has instituted for the whole company of the faithful.
322. What are they?
Baptism and the Holy Supper.
323. What likeness and difference is there between them?
Baptism is for us a kind of entrance into the Church of God, for it testifies that instead of our being strangers to Him, God receives us as members of His family. The Supper testifies that God as a good Father carefully feeds and refreshes the members of His household.
324. That the meaning may be more clear to us, let us treat of them separately. First, what is the meaning of Baptism?
It consists of two parts. The Lord represents to us in it, first, the forgiveness of our sins (Ephesians 5:26-27) and, secondly, our regeneration or spiritual renewal (Romans 6:4).
325. What resemblance has water with these things in order to represent them? The forgiveness of sins is a kind of washing, by which our souls are cleansed from their defilements, just as the stains of the body are washed away by water.
326. What about the other part? The beginning of our regeneration and its end is our becoming new creatures, through the Spirit of God. Therefore the water is poured on the head as a sign of death, but in such a way that our resurrection is also represented, for instead of being drowned in water, what happens to us is only for a moment.
327. You do not mean that the water is a washing of the soul. By no means, for that pertains to the blood of Christ alone, which was shed in order to wipe away all our stains and render us pure and unpolluted before God (1 John 1:7; 1 Peter 1:19). This is fulfilled in us when our consciences are sprinkled by the Holy Spirit. But by the Sacrament that is sealed to us.
328. Do you think that the water is only a figure to us?
It is such a figure that the reality is conjoined with it, for God does not promise us anything in vain. Accordingly it is certain that in Baptism the forgiveness of sins is offered to us and we receive it.
329. Is this grace fulfilled indiscriminately in all?
No, for some make it of no effect by their perversity. Nevertheless, the Sacrament loses nothing of its nature, although none but believers feel its efficacy.
330. From what does regeneration get its power? From the death and resurrection of Christ. His death has had this effect, that through it our old Adam is crucified, and our evil nature is, as it were, buried, so that it no longer has the strength to rule over us. And the renewal of our life, in obedience to the righteousness of God, derives from the resurrection of Christ.
331. How is this grace applied to us in Baptism? In it we are clothed with Jesus Christ, and receive His Spirit, provided that we do not make ourselves unworthy of the promises given to us in it.
332. What is the proper use of Baptism on our part?
It consists in faith and in repentance. That is, assurance that we have our spiritual purity in Christ, and in feeling within us, and declaring to our neighbours by our works, that His Spirit dwells in us to mortify our natural desires and bring us to follow the Will of God.
333. If this is required, how is it that we baptize infants?
It is not said that faith and repentance should always precede the reception of the Sacrament, but they are only required from those who are capable of them. It is sufficient, then, if infants produce and manifest the fruit of their Baptism after they come to the age of discretion.
334. Can you show that there is nothing inconsistent in this?
Circumcision was also a Sacrament of repentance, as Moses and the prophets declare (Deuteronomy 10:16; Deuteronomy 30:6; Jeremiah 4:4); and was a Sacrament of faith, as St. Paul says (Romans 4:11-12). And yet God has not excluded little children from it.
335. But can you show that they are now admitted to Baptism for the same reason as in the case of circumcision?
Yes, for the promises which God anciently gave to His people of Israel are now extended to the whole world.
336. But does it follow from this that we are to use the sign also? That becomes evident when everything is considered. Jesus Christ has not made us partakers of His grace, which formerly had been bestowed on the people of Israel, in order to diminish it in us, or make it more obscure, but rather to manifest it and to bestow it upon us in increased abundance.
337. Do you reckon that if we denied Baptism to little infants, the grace of God would then be diminished by the coming of Christ?
Yes; for the sign of the bounty and mercy of God toward our children, which they had in ancient times, would be wanting in our case, the very sign which ministers so greatly to our consolation, and to confirm the promise already given in the Command.
338. You mean then that since God in ancient times declared Himself to be the Saviour of little infants, and wanted to have this promise sealed on their bodies by an external Sacrament, it is right that confirmation of it should not be less after the advent of Christ, since the same promise remains and indeed is more clearly attested by the Word and ratified in action.
Yes. And besides, since it is quite evident that the power and the substance of Baptism pertain to little children, to deny them the sign, which is inferior to the substance, would be to do them injury.
339. On what conditions should we baptize little children? As a sign and testimony that they are heirs of God’s blessing promised to the seed of the faithful, that when they come of age they are to acknowledge the truth of their Baptism, in order to derive benefit from it.
340. Let us speak of the Supper. And, first, what is its signification? Our Lord instituted it to assure us that by the communication of His body and blood, our souls are nourished, in the hope of eternal life.
341. But why does the Lord represent His body by the bread and His blood by the wine? To signify that as it is the particular virtue of bread to nourish our bodies, to refresh and sustain us in this mortal life, so it pertains to His body to act toward our souls, i.e., in nourishing and quickening them spiritually, so His blood is our joy, our refreshing and our spiritual strength.
342. Do you mean that we must truly communicate in the body and blood of the Lord?
I understand so. But since the whole affiance of our salvation rests in the obedience which He has rendered to God, His Father, in order that it may be imputed to us as if it were ours, we must possess Him: for His blessings are not ours, unless He gives Himself to us first.
343. But did He not give Himself to us when He exposed Himself to death, to reconcile us to God His Father, and deliver us from damnation? That is true; but it is not enough for us unless we receive Him, in order that we may feel in ourselves the fruit and the efficacy of His death and passion.
344. Is not the way to receive Him by faith?
Yes. Not only in believing that He died and rose again, in order to deliver us from eternal death, and acquire life for us, but also that He dwells in us, and conjoined with us in a union as the Head with the members, that by virtue of this conjunction He may make us partakers of all His grace.
345. Does this communion take place apart from the Supper alone?
Yes, indeed, we have it through the Gospel, as St. Paul declares (1 Corinthians 1:9): in that the Lord Jesus Christ promises us in it, that we are flesh of His flesh and bone of His bone (Ephesians 5:30), that He is that living bread which came down from heaven to nourish our souls (John 6:51), and that we are one with Him, as He is one with the Father (John 17:21).
346. What is the blessing that we have in the Sacrament, and what more does it minister to us? This communion is more abundantly confirmed in us, ratified as it were, for although Jesus Christ is truly communicated to us both by Baptism and by the Gospel, nevertheless this only in part, and not fully.
347. What then fully do we have through the sign of the bread? That the body of the Lord Jesus which was once offered to reconcile us to God, is now given to us, to certify to us that we have part in this reconciliation.
348. What do we have in the sign of the wine? That the Lord Jesus, who once shed His blood in payment and satisfaction for our offences, gives it to us to drink, that we may have no doubt at all of receiving its fruit.
349. According to your replies, the Supper takes us back to the death and passion of Jesus Christ, that we may communicate in its virtue?
Yes, for then the unique and perpetual sacrifice was offered for our redemption. Therefore there remains for us nought but to enjoy it.
350. The Supper, then, was not instituted in order to offer up the body of Jesus the Son to the Father?
No, for this office pertains to none but Him alone, since He is the eternal Priest (Hebrews 5:5). But He commands us only to receive His body, not to offer it (Matthew 26:26).
351. Why is there a double sign? Our Lord has appointed it for the sake of our weakness, in order to teach us that He is not only food to our souls, but drink also, so that we may seek our nourishment wholly and entirely in Him, and not elsewhere.
352. Should all men equally use the second sign, that is the chalice?
Yes, this is according to the commandment of Jesus Christ, against which nothing is to be attempted.
353. Do we have in the Supper simply the testimony of the things already mentioned, or are they truly given to us in it?
See that Jesus Christ is the Truth, there can be no doubt that the promises which He made at the Supper, are actually fulfilled in it, and that what He figures in it is made true. Thus in accordance with what He promises and represents in the Sacrament, I do not doubt that He makes us partakers of His very substance, in order to unite us with Himself in one life.
354. But how can this be, when the body of Jesus Christ is in heaven, and we are pilgrims on this earth? By the incomprehensible power of His Spirit, who conjoins things separated by distance.
355. You do not think, then, either that the body is enclosed in the bread, or the blood in the chalice?
No. On the contrary, in order to have the reality of the Sacraments, we must lift up our hearts on high to heaven, where Jesus Christ is in the glory of His Father, from whence we expect Him in our redemption, and do not seek Him in these corruptible elements.
356. You understand, then, that there are two things in this Sacrament, material bread and wine, which we see by the eye, handle by the hands, and perceive by the taste, and Jesus Christ by whom our souls are inwardly nourished?
Yes, but in such a way that we have in it also a testimony and a kind of pledge for the resurrection of our bodies, in that they are made partakers in the sign of life.
357. What is the right use of this Sacrament? That which St. Paul declares, namely that a man examine himself before he approach to it (1 Corinthians 11:28).
358. In what is he to examine himself?
Whether he is a true member of Jesus Christ.
359. By what sign can he know this?
If he has a true faith and repentance, if he loves his neighbour in true charity, and is not tainted by hatred or rancour or discord.
360. But is it necessary to have perfect faith and charity?
Both should be entire and unfeigned, but to have such a perfection, from which nothing is wanting, will not be found among men. Moreover the Supper would have been instituted in vain if no one could receive it unless he were entirely perfect.
361. Imperfection, then, does not prevent us from approaching it. On the contrary, the Supper would be of no use to us, if we were not imperfect. It is an aid and support for our weakness.
362. Do these two Sacraments not serve another end?
Yes, they do. They are also signs and marks of our profession. That is to say, by them we declare that we are of the people of God, and make confession of our Christianity.
363. How ought we to judge a man who never wishes to use it?
He could not be regarded as a Christian, for in so doing he refuses to confess himself as such, and tacitly, as it were, disavows Jesus Christ.
364. Is it sufficient to receive each once?
Baptism is only ordered to be received once, and may not lawfully be repeated. But this is not so with the Supper.
365. What is the reason for that? By Baptism God introduces and receives us into His Church. After He has received us, He signifies by the Supper that He wishes continually to nourish us.
366. To whom does it belong truly to baptize and administer the Supper? To those who are publicly charged to teach in the Church. For the preaching of the Word and the distribution of the Sacraments are things conjoined.
367. Is there any certain proof for this?
Yes, indeed. Our Lord specially charged His Apostles to baptize as well as to preach (Matthew 28:19). In regard to the Supper. He ordered all to follow His example. Moreover He performed the office of a minister in order to give it to others.
368. But ought pastors, who are appointed to dispense the Sacraments, to admit without discretion all who present themselves there? In regard to Baptism, as it is administered today only to infants, there is no need for discrimination; but in the Supper the minister ought to take heed not to give it to a man whom he recognizes to be entirely unworthy.
369. Why so?
Because it would pollute and dishonour the Sacrament.
370. But our Lord admitted Judas to the Supper, impious though he was? His iniquity was still hidden, and although our Lord knew it, yet it was not evident to all.
371. What then is to be done with hypocrites? The minister cannot exclude them as unworthy, but must wait until God has revealed their iniquity.
372. But what if he knows or has been warned that someone is unworthy? That would not be sufficient to exclude him, unless there were a legitimate investigation and decision of the Church.
373. Then there ought to be some order and polity regarding this.
Yes, if the Church is to be well ordered. Some persons must be appointed to watch out for the offences that may be committed. And they, with the authority of the Church, should refuse communion to those who are quite unfit, and to whom communion cannot be given without dishonouring God and scandalizing the faithful. OF THE WORD OF GOD.
The order already adopted by us requires that we now consider the fourth part of divine worship,
We said that this consists in acknowledging God as the author of all good, and in extolling his goodness, justice, wisdom, and power with praise and thanksgiving, that thus the glory of all good may remain entirely with him. Has he prescribed no :rule as to this part?
All the praises extant in Scripture ought to be our rule. Has the Lord’s Prayer nothing’ which applies here?
Yes. When we pray that his name may be hallowed, we pray that he may be duly glorified in his works — that he may be regarded, whether in pardoning sinners, as merciful; or in exercising vengeance, as just; or in performing his pro-raises, as true: in short, that whatever of his works we see may excite us to glorify him. This is indeed to ascribe to him the praise of all that is good.
What shall we infer from these heads which have hitherto been considered, by us?.
What truth itself teaches, and was stated at the outset, viz., that this is eternal life to know one true God the Father, and Jesus Christ whom he hath sent, (John 17:3,) — to know him, I say, in order that we may pay due honor and worship to him, that he may be not only our Lord but also our Father and Savior, and we be in turn his children and servants, and accordingly devote our lives to the illustration of his glory.
How can we attain to such blessedness? For this end God has left us his holy word; for spiritual doctrine is a kind of door by which we enter his heavenly kingdom. Where are we to seek for this word? In the Holy Scriptures, in which it is contained.
How are you to use it in order to profit by it? By embracing it with entire heartfelt persuasion, as certain truth come down from heaven — by being docile, and subjecting our minds and wills in obedience to it — by loving it sincerely — by having it once for all engraven on our hearts, and there rooted so as to produce fruit in our life — finally, by being formed after its rule. Then shall it turn to our salvation, as it was intended. Are all these things put in our own power?
None of them at all; but every thing which I have mentioned it belongs to God only to effect in us by the gift of his Spirit. But are we not to use diligence, and zealously strive to profit in it by reading, hearing, and meditating?
Yea, verily: seeing that every one ought to exercise himself in the daily reading of it, and all should be especially careful to attend the sermons when the doctrine of salvation is expounded in the assembly of the faithful.
You affirm then that it is not enough for each to read privately at home, and that all ought to meet in common to hear the same doctrine?
They must meet when they can — that is, when an opportunity is given. Are you able to prove this to me? The will of God alone ought to be amply sufficient for proof; and the order which he hath recommended to his church is not what two or three only might observe, but all should obey in common. Moreover, he declares this to be the only method of edifying as well as preserving. This, then, should be a sacred and inviolable rule to us, and no one should think himself entitled to be wise above his Master. Is it necessary, then, that pastors should preside over churches?
Nay; it is necessary to hear them, and listen with fear and reverence to the doctrine of Christ as propounded from their lips. But is it enough for a Christian man to have been instructed by his pastor once, or ought he to observe this course during life?
It is little to have begun, unless you persevere. We must be the disciples of Christ to the end, or rather without end. But he has committed to the ministers of the Church the office of teaching in his name and stead. OF THE SACRAMENTS.
Is there no other medium, as it is called, than the Word by which God may communicate himself to us? To the preaching of the Word he has added the Sacraments.
What is a Sacrament? An outward attestation of the divine benevolence towards us, which, by a visible sign, figures spiritual grace, to seal the promises of God on our hearts, and thereby better confirm their truth to us. Is there such virtue in a visible sign that it can establish our consciences in a full assurance of salvation? This virtue it has not of itself, but by the will of God, because it was instituted for this end.
Seeing it is the proper office of the Holy Spirit to seal the promises of God on our minds, how do you attribute this to the sacraments?
There is a wide difference between him and them. To move and affect the heart, to enlighten the mind, to render the conscience sure and tranquil, truly belongs to the Spirit alone; so that it ought to be regarded as wholly his work, and be ascribed to him alone, that no other may have the praise; but this does not at all prevent God from employing the sacraments as secondary instruments, and applying them to what use he deems proper, without derogating in any respect from the agency of the Spirit.
You think, then. that the power and efficacy of a sacrament is not contained in the outward element, but flows entirely from the Spirit of God?
I think so; viz., that the Lord hath been pleased to exert his energy by his instruments, this being the purpose to which he destined them: this he does without detracting in any respect from the virtue of his Spirit. Can you give me a reason why he so acts? In this way he consults our weakness. If we were wholly spiritual, we might, like the angels, spiritually behold both him and his grace; but as we are surrounded with this body of clay, we need figures or mirrors to exhibit a view of spiritual and heavenly things in a kind of earthly manner; for we could not otherwise attain to them. At the same time, it is our interest to have all our senses exercised in the promises of God, that they may be the better confirmed to us.
If it is true that the sacraments were instituted by God to be helps to our necessity, is it not arrogance for any one to hold that he can dispense with them as unnecessary?
It certainly is; and hence, if any one of his own accord abstains from the use of them, as if he had no need of them, he contemns Christ, spurns his grace, and quenches the Spirit. But what confidence can there be in the sacraments as a means of establishing the conscience, and what certain security can be conceived from things which the good and bad use indiscriminately?
Although the wicked: so to speak, annihilate the gifts of God offered in the sacraments in so far as regards themselves, they do not thereby’ deprive the sacraments of their nature and virtue.
How, then, and when does the effect follow the use of the sacraments? When we receive them in faith, seeking Christ alone and his grace in them.
Why do you say that Christ is to be sought in them?
I mean that we are not to cleave to the visible signs so as to seek salvation from them, or imagine that the power of conferring grace is either fixed or included in them, but rather that the sign is to be used as a help, by which, when seeking salvation and complete felicity, we are pointed directly to Christ.
Seeing that faith is requisite for the use of them, how do you say that they are given us to confirm our faith, to make us more certain of the promises of God?
It is by no means sufficient that faith is once begun in us. It must be nourished continually, and increase more and more every day. To nourish, strengthen, and advance it, the Lord instituted the sacraments. This indeed Paul intimates, when he says that they have the effect of sealing the promises of God. (Romans 4:11.) But is it not an indication of unbelief not to have entire faith in the promises of God until they are confirmed to us from another source?
It certainly argues a weakness of faith under which the children of God labor. They do not, however, cease to be believers, though the faith with which they are endued is still small and imperfect; for as long as we continue in this world remains of distrust cleave to our flesh, and these there is no other way of shaking off than by making continual progress even unto the end. It is therefore always necessary to be going forward.
How many are the sacraments of the Christian Church?
There are only two, whose use is common among all believers.
What are they?
Baptism and the Holy Supper.
What likeness or difference is there between them?
Baptism is a kind! of entrance into the Church; for we have in it a testimony that we who are otherwise strangers and aliens, are received, into the family of God, so as to be counted of his household; on the other hand, the Supper attests that God exhibits himself to us by nourishing our souls. That the meaning of both may be more clear to us, let us treat of them separately. First, what is the meaning of Baptism?
It consists of two parts. For, first, Forgiveness of sins; and, secondly, Spiritual regeneration, is figured by it. (Ephesians 5:26; Romans 6:4) What resemblance has water with these things, so as to represent them?
Forgiveness of sins is a kind of washing, by which our souls are cleansed from their defilements, just as bodily stains are washed away by water.
What do you say of Regeneration?
Since the mortification of our nature is its beginning, and our becoming’ new creatures its end, a figure of death is set before us when the water is poured upon the head, and the figure of a new life when instead of remaining immersed under water, we only enter it for a moment as a kind of grave, out of which we instantly emerge. Do you think that the water is a washing’ of the soul? By no means; for it were impious to snatch away this honor from the blood of Christ, which was shed in order to wipe away all our stains:, and render us pure and unpolluted in the sight of God. (1 Peter 1:19; 1 John 1:7.) And we receive the fruit of this cleansing when the Holy Spirit sprinkles our consciences with that sacred blood. Of this we have a seal in the Sacrament. But do you attribute nothing more to the water than that it is a figure of ablution?
I understand it to be a figure, but still so that the reality is annexed to it; for God does not disappoint us when he promises us his gifts. Accordingly, it is certain that both pardon of sins and newness of life are offered to us in baptism, and received by us. Is this grace bestowed on all indiscriminately?
Many precluding its entrance by their depravity, make it void to themselves. Hence the benefit extends to believers only, and yet the Sacmmeret loses nothing of its nature.
Whence is Regeneration derived? From the Death and Resurrection of Christ taken together. His death hath this efficacy, that by means of it our old man is crucified, and the vitiosity of our nature in a manner buried, so as no more to be in rigor in us. Our reformation to a new life, so as to obey the righteousness of God, is the result of the resurrection.
How are these blessings bestowed upon us by Baptism?
If we do not render the promises there offered unfruitful by rejecting them, we are clothed with Christ, and presented with his Spirit.
What must we do in order to use Baptism duly? The right use of Baptism consists in faith and repentance; that is, we must first hold with a firm heartfelt reliance that, being purified from all stains by the blood of Christ, we are pleasing to God: secondly, we must feel his Spirit dwelling in us, and declare this to others by our actions, and we must constantly exercise ourselves in aiming at the mortification of our flesh, and obedience to the righteousness of God.
If these things are requisite to the legitimate use of Baptism, how comes it that we baptize Infants?
It is not necessary that faith and repentance should always precede baptism. They are only required from those whose age makes them capable of both. It will be sufficient, then, if, after infants have grown up, they exhibit the power of their baptism. Can you demonstrate by reason that there is nothing absurd in this?
Yes; if it be conceded to me that our Lord instituted nothing at variance with reason. For while Moses and all the Prophets teach that circumcision was a sign of repentance, and was even as Paul declares the sacrament of faith, we see that infants were not excluded from it. (Deuteronomy 30:6; Jeremiah 4:4; Romans 4:11.) But are they now admitted to Baptism for the same reason that was valid in circumcision? The very same, seeing that the promises which God anciently gave to the people of Israel are now published through the whole world. But do you infer from thence that the sign also is to be used?
He who will duly ponder all things in both ordinances, will perceive this to follow. Christ in making us partakers of his grace, which had been formerly bestowed on Israel, did not condition, that it should either bemore obscure or in some respect less abundant. Nay, rather he shed it upon as both more clearly and more abundantly. Do you think that if infants are denied baptism, some thing is thereby deducted from the grace of God, and it must be said to have been diminished by the coming of Christ? That indeed is evident; for the sign being taken away, which tends very much to testify the mercy of God and confirm the promises, we should want an admirable consolation which those of ancient times enjoyed. Your view then is, that since God, under the Old Testament, in order to show himself the Father of infants, was pleased that the promise, of salvation should be engraven on their bodies by a visible sign, it were unbecoming to suppose that, since the advent of Christ, believers have less to confirm them, God having intended to give us in the present day the same promise which was anciently given to the Fathers, and exhibited in Christ a clearer specimen of his goodness. That is my view. Besides, while it is sufficiently clear that the force, and so to speak, the substance of Baptism are common to children, to deny them the sign, which is inferior to the substance, were manifest injustice. On what terms then are children to be baptized? To attest that they are heirs of the blessing promised to the seed of believers, and enable them to receive and produce the fruit of their Baptism, on acknowledging its reality after they have grown up.
Let us now pass to the Supper. And, first, I should like to know from you what its meaning is.
It was instituted by Christ in order that by the communication of his body and. blood, he might teach and assure us that our souls are being trained in the hope of eternal life. But why is the body of our Lord figured by bread, and his blood by wine?
We are hence taught that such virtue as bread has in nourishing our bodies to sustain the present life, the same has the body of our Lordspiritually to nourish our souls. As by wine the hearts of men are gladdened, their strength recruited, and the whole man strengthened, so by the blood of our Lord the same benefits are received by our souls. Do we therefore eat the body and blood of the Lord?
I understand so. For as our whole reliance for salvation depends on him, in order that the obedience which he yielded to the Father may be imputed to us just as if it were ours, it is necessary that he be possessed by us; for the only way in which he communicates his blessings to us is by making himself ours. But did he not give himself when he exposed himself to death, that he might redeem us from the sentence of death, and reconcile us to God? That is indeed true; but it is not enough for us unless we now receive him, that thus the efficacy and fruit of his death may reach us. Does not the manner of receiving consist in faith?
I admit it does. But I at the same time add, that this is done when we not only believe float he died in order to free us from death, and was raised up that he might purchase life for us, but recognize that he dwells in us, and that we are united to him by a union the same in kind as that which unites the members to the head, that by virtue of this union we may become partakers of all his blessings. Do we obtain this communion by the Supper alone?
No, indeed. For by the gospel also, as Paul declares, Christ is communicated to us. And Paul justly declares this, seeing we are there told that we are flesh of his flesh and bones of his bones — that he is the living bread which came down from heaven to nourish our souls — that we are one with him as he is one with the Father, etc. (1 Corinthians 1:6; Ephesians 5:30; John 6:51; John 17:21.) What more do we obtain from the sacrament, or what other benefit does it confer upon us? The communion of which I spoke is thereby confirmed and increased; for although Christ is exhibited to us both in baptism and in the gospel, we do not however receive him entire, but in part only.
What then have we in the symbol of bread? As the body of Christ was once sacrificed for us to reconcile us to God, so now also is it given to us, that we may certainly know that reconciliation belongs to us.
What in the symbol of wine? That as Christ once shed his blood for the satisfaction of our sins, and as the price of our redemption, so he now also gives it to us to drink, that we may feel the benefit which should thence accrue to us.
According to these two answers, the holy Supper of the Lord refers us to his death, that we may communicate in its virtue?
Wholly so; for that the one perpetual sacrifice, sufficient for our salvation, was performed. Hence nothing more remains for us but to enjoy it. The Supper then was not instituted in order to offer up to God the body of his Son? By no means. He, himself alone, as priest for ever, has this privilege; and so his words express when he says, "Take, eat." He there commands us not to offer his body, but only to eat it. (Hebrews 5:10; Matthew 26:26.) Why do we use two signs?
Therein the Lord consulted our weakness, teaching us in a more familiar manner that he is not only food to our souls, but drink also, so that we are not to seek any part of spiritual life anywhere else than in him alone.
Ought all without exception to use both alike? So the commandment of Christ bears: and to derogate from it in any way, by attempting anything contrary to it, is wicked. Have we in the Supper only a figure of the benefits which you have mentioned, or are they there exhibited to us in reality?
Seeing that our Lord Jesus Christ is truth itself, there cannot, be a doubt that he at the same time fulfills the promises which he there gives us, andadds the reality to the figures. Wherefore I doubt not that as he testifies by words and signs, so he also makes us partakers of his substance, that thus we may have one life with him. But how can this be, when the body of Christ is in heaven, and we are still pilgrims on the earth? This he accomplishes by the secret and miraculous agency of his Spirit, to whom it is not difficult to unite things otherwise disjoined by a distant space.
You do not imagine then, either that the body is inclosed in the bread or the blood in the wine?
Neither is inclosed. My understanding rather is, that in order to obtain the reality of the signs, our minds must be raised to heaven, where Christ is, and from whence we expect him as Judge and Redeemer, and that it is improper and vain to seek him in these earthly elements. To collect the substance of what you have said, you maintain that there are two things in the Supper, viz., bread and wine, which are seen by the eyes, handled by the hands, and perceived by the taste, and Christ by whom our souls are inwardly fed as with their own proper ailment?
True; and so much so that the resurrection of the body also is there confirmed to us by a kind of pledge, since the body also shares in the symbol of life.
What is the right and legitimate use of this Sacrament? That which Paul points out, "Let a man examine himself," before he approach to it. (1 Corinthians 11:28.) Into what is he to inquire in this examination?
Whether he be a true member of Christ. By what evidence may he come to know this?
If he is endued with faith and repentance, if he entertains sincere love for his neighbor, if he has his mind pure from all hatred and malice. Do you require that a man’s faith and charity should both be perfect?
Both should be entire and free from all hypocrisy, but it were vain to demand an absolute perfection to which nothing should be wanting, seeing that none such will ever be found in man.
Then the imperfection under which we still labor does not forbid our approach? On the contrary, were we perfect, the Supper would no longer be of any use to us. It should be a help to aid our weakness, and a support to our imperfection. Is no other end besides proposed by these two Sacraments?
They are also martyrs and as it were badges of our profession. For by the use of them we profess our faith before men, and testify our consent in the religion of Christ. Were any one to despise the use of them, in what light should it be regarded? As an indirect denial of Christ. Assuredly such a person, inasmuch as he deigns not to confess himself a Christian, deserves not to be classed among Christians. Is it enough to receive both once in a lifetime?
It is enough so to receive baptism, which may not be repeated. It is different with the Supper.
What is the difference? By baptism the Lord adopts us and brings us into his Church, so as thereafter to regard us as part of his household. After he has admitted us among the number of his people, he testifies by the Supper that he takes a continual interest in nourishing us. Does the administration both of baptism and of the Supper belong indiscriminately to all? By no means. It is confined to those to whom the office of teaching has been committed. For the two things, viz., to feed the Church with thedoctrine of piety and administer the sacrament, are united together by an indissoluble tie. Can you prove this to me by the testimony of Scripture?
Christ gave special commandment to the Apostles to baptize. In the celebration of the Supper he ordered us to follow his example. And the Evangelists relate that he himself in dispensing it, performed the office of a public minister. (Matthew 28:19; Luke 22:19.) But ought pastors, to whom the dispensing of it has been committed, to admit all indiscriminately without selection? In regard to baptism, as it is now bestowed only on infants, there is no room for discrimination; but in the Supper the minister ought to take heed not to give it to any one who is clearly unworthy of receiving it.
Why so?
Because it cannot be done without insulting and profaning the Sacrament. But did not Christ admit Judas, impious though he was, to the Communion?
I admit it; as his impicity was still secret. For though it was not unknown to Christ, it had not come to light or the knowledge of men. (Matthew 26:25.) What then can be done with hypocrites? The pastor cannot keep them back as unworthy, but must wait till such time as he shall reveal their iniquity, and make it manifest to all. But if he knows or has been warned that an individual is unworthy?
Even that would not be sufficient to keep him back from communicating, unless in addition to it there was a legitimate investigation and decision of the Church.
It is of importance, then, that there should be a certain order of government established in churches?
It is: they cannot otherwise be well managed or duly constituted. The method is for elders to be chosen to preside as censors of manners, to guard watchfully against offenses, and exclude from communion all whom they recognize to be unfit for it, and who could not be admitted without profaning the Sacrament.