have no signs); but therefore do the signs bear the names of things, because they are mystical tokens of holy things, and because the signs and the things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose and will of him who first instituted them. For the water, bread, and wine are not common, but holy signs. And he that instituted water in Baptism did not institute it with that mind and purpose that the faithful should only be dipped in the water of Baptism; and he which commanded the bread to be eaten and the wine to be drunk in the Supper did not mean that the faithful should only receive bread and wine without any further mystery, as they eat bread at home in their houses: but that they should spiritually be partakers of the things signified, and by faith be truly purged from their sins, and be partakers of Christ also. And, therefore, we can not allow of them who attribute the consecration of the sacraments to I know not what syllables; to the rehearsal of certain words pronounced by him that is consecrated,' and that has an intent of consecrating; or to some other accidental things, which are not left unto us either by the word, or by the example, of Christ or his apostles. We do also mislike the doctrine of those that speak no otherwise of the sacraments than of common sigus, not sanctified, nor effectual. We condemn them also who, because of the invisible things, do despise the visible, and think the signs superfluous, because they do already enjoy the things themselves; such were the Messalians, as it is recorded. We do disallow their doctrine also who teach that grace and the things signified are to be so tied to and included in the signs that whosoever do outwardly receive the signs must needs inwardly participate in the grace, and in the things signified, what manner of men soever they be.

Notwithstanding, as we esteem not the goodness of the sacraments by the worthiness or unworthiness of the ministers, so likewise we do not weigh them by the condition of the receivers. For we know that the goodness of the sacraments does depend upon the faithfulness, or truth, and the mere goodness of God. For even as God's Word remains the true Word of God; wherein not only bare words are uttered when it is preached, but therewithal the things signified by the words

1

[According to the reading, a consecrato. But other editions read a consecratore, by him See p. 288.]

who consecrates.

are offered of God, although the wicked and unbelievers hear and understand the words, yet enjoy not the things signified, because they receive them not by a true faith; even so the sacraments, consisting of the Word, the signs, and the things signified, continue true and perfect sacraments, not only because they are holy things, but also because God offers the things signified, howsoever the unbelievers receive not the things which are offered. This comes to pass, not by any fault in God, the author and offerer of them, but by the fault of men, who do receive them without faith, and unlawfully: 'whose unbelief can not make the truth of God of none effect' (Rom. iii. 3).

Now, forasmuch as in the beginning, where we showed what the sacraments were, we did also, by the way, set down to what end they were ordained, it will not be necessary to trouble ourselves with repeating any thing which has been already handled. Next, therefore, in order, it remains to speak severally of the sacraments of the Christian Church.

CHAPTER XX.-OF HOLY BAPTISM.

Baptism was instituted and consecrated by God; and the first that baptized was John, who dipped Christ in the water in Jordan. From him it came to the apostles, who also did baptize with water. The Lord, in plain words, commanded them to preach the Gospel and to 'baptize in the name of the Father, the Son, and the Holy Spirit' (Matt. xxviii. 19). And Peter also, when divers demanded of him what they ought to do, said to them, in the Acts, 'Let every one of you be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit' (Acts ii. 38). Hence baptism is called by some a sign of initiation for God's people, whereby the elect of God are consecrated unto God.

There is but one baptism in the Church of God; for it is sufficient to be once baptized or consecrated unto God. For baptism once received does continue all a man's life, and is a perpetual sealing of our adoption unto us. For to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance, of the sons of God; yea, and in this life to be called after the name of God; that is to say, to be called a son of God; to be purged also from the filthiness of sins, and to be endued with the manifold grace of God, in order to lead a new and innocent

life. Baptism, therefore, does call to mind and keep in remembrance the great benefit of God performed to mankind. For we are all born in the pollution of sin and are the children of wrath. But God, who is rich in mercy, does freely purge us from our sins by the blood of his Son, and in him does adopt us to be his sons, and by a holy covenant does join us to himself, and does enrich us with divers gifts, that we might live a new life. All these things are sealed up unto us in baptism. For inwardly we are regenerated, purified, and renewed of God through the Holy Spirit; and outwardly we receive the sealing of most notable gifts by the water, by which also those great benefits are represented, and, as it were, set before our eyes to be looked upon. And therefore are we baptized, that is, washed or sprinkled with visible water. For the water makes clean that which is filthy, and refreshes and cools the bodies that fail and faint. And the grace of God deals in like manner with the soul; and that invisibly and spiritually.

Moreover, by the sacrament of baptism God does separate us from all other religions and nations, and does consecrate us a peculiar people to himself. We, therefore, by being baptized, do confess our faith, and are bound to give unto God obedience, mortification of the flesh, and newness of life; yea, and we are soldiers enlisted for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the Church, that we might well agree with all the members of the Church in the same religion and mutual duties.

We believe that the most perfect form of baptism is that by which Christ was baptized, and which the apostles did use. Those things, therefore, which by man's device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism. Of this kind is exorcism, the use of lights, oil, spittle, and such other things; as, namely, that baptism is twice every year consecrated with divers ceremonies. But we believe that the baptism of the Church, which is but one, was sanctified in God's first institution of it, and is consecrated by the Word, and is now of full force, by the first blessing of God upon it.

We teach that baptism should not be ministered in the Church by women or midwives. For Paul secludes women from ecclesiastical callings; but baptism belongs to ecclesiastical offices.

are offered of God, although the wicked and unbelievers hear and understand the words, yet enjoy not the things signified, because they receive them not by a true faith; even so the sacraments, consisting of the Word, the signs, and the things signified, continue true and perfect sacraments, not only because they are holy things, but also because God offers the things signified, howsoever the unbelievers receive not the things which are offered. This comes to pass, not by any fault in God, the author and offerer of them, but by the fault of men, who do receive them without faith, and unlawfully: 'whose unbelief can not make the truth of God of none effect' (Rom. iii. 3).

Now, forasmuch as in the beginning, where we showed what the sacraments were, we did also, by the way, set down to what end they were ordained, it will not be necessary to trouble ourselves with repeating any thing which has been already handled. Next, therefore, in order, it remains to speak severally of the sacraments of the Christian Church.

CHAPTER XX.-OF HOLY BAPTISM.

Baptism was instituted and consecrated by God; and the first that baptized was John, who dipped Christ in the water in Jordan. From him it came to the apostles, who also did baptize with water. The Lord, in plain words, commanded them to preach the Gospel and to 'baptize in the name of the Father, the Son, and the Holy Spirit' (Matt. xxviii. 19). And Peter also, when divers demanded of him what they ought to do, said to them, in the Acts, 'Let every one of you be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit' (Acts ii. 38). Hence baptism is called by some a sign of initiation for God's people, whereby the elect of God are consecrated unto God.

There is but one baptism in the Church of God; for it is sufficient to be once baptized or consecrated unto God. For baptism once received does continue all a man's life, and is a perpetual sealing of our adoption unto us. For to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance, of the sons of God; yea, and in this life to be called after the name of God; that is to say, to be called a son of God; to be purged also from the filthiness of sins, and to be endued with the manifold grace of God, in order to lead a new and innocent

is renewed so oft as the Supper is celebrated. For the Lord said, 'Do this in remembrance of me' (Luke xxii. 19).

By this holy Supper also it is sealed unto us, that the very body of Christ was truly given up for us, and his blood shed for the remission of our sins, lest our faith might somewhat waver. And this is outwardly represented unto us by the minister in the sacrament, after a visible manner, and, as it were, laid before our eyes to be seen, which is inwardly in the soul invisibly performed by the Holy Spirit. Outwardly, bread is offered by the minister, and the words of the Lord are heard: 'Take, eat; this is my body;' and, 'Drink ye all of it; this is my blood' (Matt. xxvi. 26-28; Luke xxii. 17-20). Therefore the faithful do receive that which is given by the ministers of the Lord, and do eat the bread of the Lord, and do drink of the Lord's cup. And at the same time inwardly, by the working of Christ through the Holy Spirit, they receive also the flesh and blood of the Lord, and do feed on them unto life eternal. For the flesh and blood of Christ is true meat and drink unto life eternal: yea, Christ himself, in that he was delivered for us, and is our Saviour, is that special thing and substance of the Supper; and therefore we suffer nothing to be put in his place.

But that it may the better and more plainly be understood how the flesh and blood of Christ are the meat and drink of the faithful, and are received by the faithful unto life eternal, we will add, moreover, these few things:

Eating is of divers sorts. (1.) There is a corporeal eating, whereby meat is taken into a man's mouth, chewed with the teeth, swallowed down, and digested. After this manner did the Capernaites in times past think that they should eat the flesh of the Lord; but they are confuted by him (John vi. 30-63). For as the flesh of Christ could not be eaten bodily, without great wickedness and cruelty, so is it not food for the body, as all men do confess. We therefore disallow that canon in the Pope's decrees, Ego Berengarius (De Consecrat. Dist. 2). For neither did godly antiquity believe, neither yet do we believe, that the body of Christ can be eaten corporeally and essentially, with a bodily mouth.

(2.) There is also a spiritual eating of Christ's body; not such a one whereby it may be thought that the very meat is changed into the spirit, but whereby (the Lord's body and blood remaining in their