Because God to make perfect that communion with Christ, wherein consisteth the whole participation of salvation, would not only use the Word of the gospel by itself alone, but also other external signs applied and joined to the Word, of which two consisteth a sacrament. Therefore after our confession of the gospel we have also adjoined our confession of the sacraments, and the same brief and plain, and agreeable to the Holy Scriptures and chiefest articles of our Christian faith.

I. What we mean by the name of a sacrament.

We know that a sacrament is properly a holy covenant or oath and promise on both sides, that is, made between God and His people, not simply, but established and confirmed by sacred rites and ceremonies, as it manifestly appeareth in the sacrament of circumcision between God and Abraham; and between Christ and us in baptism, which succeeded the circumcision. Therefore sacrament is often taken of the fathers for that whole action--either of baptism or of the Lord's Supper--wherein there goeth before a promise on both sides, holily confirmed with external rites and seals or signs, and even with the blood of Christ. But afterward by a synecdoche, they understood by the name of sacrament only the rites and signs added to the Word, and this last signification hath been much used in the church. We therefore call a sacrament according to the signification received in the church--not the Word alone, nor the element alone, but the element, water, or bread and wine, joined with the Word of the gospel according to Christ's institution, according to that same of Augustine: To the element cometh the Word, and then it is a sacrament.

II. Sacraments, of what things they be sacraments.

But because every sacrament is a sacrament of some thing [something], this thing we say is that which is meant in the Word of the gospel, namely, the grace of God in Christ, or rather Christ Himself with grace and salvation in Him. For Him doth the gospel wholly propound or set out unto us, and unto His communion, as the Word, so the sacraments also were instituted, and do draw our minds by their signification. And therefore that which is outwardly given, we call it a sign of Him, which is to be received inwardly; and that which is done without, we call His seal, which the Holy Ghost worketh inwardly in our hearts.

III. Of what parts a sacrament consisteth.

Hereby also we know of what parts properly consisteth a sacrament, namely, of the Word and outward sign; but so as they be referred to the thing signified and represented by them, and whereof they are a sacrament. For that whereof anything is a sacrament cannot be the sacrament itself, nor part of the sacrament, since every sacrament is a sacrament of some other thing than itself. Meanwhile we do not simply separate the thing itself from the sacrament, neither do we deny but among the fathers and most of the godly and learned writers, under the name of sacrament, is comprehended that itself, whereof anything is a sacrament; as by the name of baptism not only is understood the outward washing with water, and the Word, but also is contained the very inward cleansing of the conscience from sin, and regeneration. Therefore we embrace that saying of Ireneus, of the Lord's Supper, that "it consisteth of an earthly matter, and a heavenly." Neither do we ourselves use to forbear such kind of speeches when we talk of the sacraments; but yet in this sense, not that it is properly a part of the sacrament, since it is rather that, to the participation whereof the sacraments do bring us; but that the sacrament hath a mystical relation unto it, and by the band or knot of this relation, the earthly matter is coupled with the heavenly. And thus do we reconcile many sayings of the learned writers and of the fathers which seem to have some divers and contrary meanings, when indeed their opinions are one and the same everywhere--most of them calling sacraments simply by the names of signs, figures, tokens, types, antitypes, forms, seals, sealings, ceremonies, visible words, and such like names; others, saying it consisteth of an earthly matter and a heavenly--which how it is to be understood, we declared even now, but all often calling the sacraments by the names of those things whereof they be sacraments, after the use of the Holy Scriptures, when as notwithstanding all men have meant and professed in the name of sacraments these three things: the Word, the signs added to the Word, and the things whereof they are signs.

IV. Causes why the Lord would have the external signs added to the Word of the gospel, and why they are called visible words.

We believe also and freely confess that these visible signs, by God's institution, were added and ought to be added to the Word for a more full and firm confirmation of the Word in our minds, since it is even unto such an end that everywhere among all nations they use to put their seals to writings and to testaments. Which is also the cause why Augustine calleth the outward signs and the things object to our senses, visible words, because indeed they were instituted to this end, and added to the Word, that they might do that which the Word doeth--that is, that the same which the Word signifieth to our ears, the signs may represent to our eyes and other senses, and so might confirm the Word and promises of God; and as by the Word faith is stirred up in our minds, so also by the outward signs, as it were sealed with seals it might be more throughly [thoroughly] confirmed and increased. And lastly, that as the Word, so also the holy signs be instruments of the Holy Ghost, by which we are brought unto that communion with Christ, and do conjoin therein. And we have no doubt but all this was instituted of God for our infirmity and ignorance, and for the weakness of our faith; that the same might be helped not only by the Word, but also by the visible signs, by which faith properly we take hold on Jesus Christ, and grow together in Him.

V. Where the words of the institution are not rehearsed, there is no sacrament; and therefore without use they be nothing, but as they are in their own nature.

But as we believe that the signs are added to the Word, not for superstition, but for greater confirmation of our faith--so also that the Word in administration of the sacraments is necessary, not to charm us but to stir up faith in us, so that where the words of the institution are not so rehearsed, that they may be heard and understood, whereby faith may be stirred up, there we deny it to be a true sacrament, and therefore we affirm that the signs without the lawful use be not sacraments but only the same things which they are of their own nature, and nothing else. For the signs are translated only by the Word from their common use to the holy use, that which many call to be consecrated and hallowed, and thereby is made a sacrament, even as Augustine said, "The Word cometh to the element, and the sacrament is made," it cometh indeed that it may be understood and believed.

VI. That sacraments be not simple marks, or bare signs.

Therefore we believe that these sacramental signs be not simple marks which only do sever us from other people that are not of the true church, or mere tokens unto us of our Christian society, or whereby we should profess our faith openly and give thanks to God for our redemption--but that they are the instruments by which (while the actions and benefits of Christ are represented unto us) they are called to our remembrance, His promises are sealed, and our faith stirred up, the Holy Ghost also doth ingraft us to Christ and doth keep us being ingrafted, and makes us daily to grow up more and more into one with Him; and that being endowed with a greater faith towards God, and earnester [more earnest] love towards our neighbor, and a mortification of ourselves, we might lead a life even like (so far as might be) to the life of Christ, in spiritual joy and gladness, till the time when we shall live with Him in heaven most holily and blessedly forever.

VII. The sacraments of the new covenant, of what sort.

We also confess with Augustine that the sacraments delivered by Christ are in number few, easy to be done, and most worthy to be understood. Few in number because they are only two--baptism and the Lord's Supper. Easy to be done, for there is nothing either in baptism or the Lord's Supper which may not easily be performed and received; nothing troublesome, nothing unpleasant, or strange unto a man. Lastly, most worthy to be understood because, although the things which are seen are of no value, yet those things which are signified, which are set down to be thought on, considered and understood in the mind, are most reverend, heavenly, divine, and pertaining to eternal salvation.

VIII. To the worthy receiving of the sacraments, there is need of understanding and faith.

And thereby also we know that the sacraments to the worthy receiving of them do require an action and attention of the mind and a faith in us, whereby we understand what is signified and offered to us by them, and apprehend it with a mind settled in faith--even as Christ teacheth, where He saith of His Supper: "This do in remembrance of Me" (Luke 22:19; 1 Cor. 11:24), and the apostles weighing and considering these words of Christ doth largely expound them. To which purpose is also that, Life up your hearts. For there be set before us matters most reverend, heavenly, and divine to be understood in the mind, and received by faith.

IX. That the matter of the sacrament is seriously offered to all men, though all do not truly receive the same, but only the chosen faithful.

And although all men come not to the receiving of the sacraments with faith and true understanding, yet as the signs are given to all that profess Christ, so also we believe that the things signified by the sacraments are seriously offered unto all by Christ; and therefore that nothing is diminished of the substance or soundness of the sacrament by the unbelief of them that receive the signs only, for it dependeth wholly upon the institution of Christ, and the truth of His words.

X. While the sacraments are ministered, the Spirit of Christ is powerful in the faithful; and therefore they not only receive the signs, but also participate in the things signified.

But albeit the Spirit of Christ be not powerful in all men on whom the sacraments are bestowed, (as it is neither, to all unto whom the Word is preached, and that by their own fault, because they have not understanding and faith), yet we believe that in the faithful elect of God He is powerful, inasmuch as they being endowed with faith by the hearing of the Word, and confirmed more and more in the same by the receiving of the sacraments, are brought by the same Spirit into the communion of Christ, and made to join and grow together with Him therein. And therefore we confess that these men in baptism are truly washed and purged from sin by virtue of Christ's blood, and in the Lord's Supper they eat of Christ's true flesh and drink of His true blood.

XI. That Christ is both Author and true Disposer of the sacraments.

And we acknowledge, as one Author so one true Disposer of the sacraments, even our Lord Jesus Christ, which giveth the outward signs by men His ministers, but He Himself properly and truly imparteth unto them the matter of the sacraments effectually by Himself, or by His Holy Spirit--like as John the Baptist said, I baptize with water, but Christ will baptize with the Spirit. And therefore as it is lawful for no man to institute new sacraments, so also can no man boast that he truly and properly cleanseth consciences of sin, or that he feedeth men with the true body and blood of Christ, but only (as they say) ministerially, or, as a minister.

XII. The sacraments are not polluted to the faithful by the vices of the ministers.

Now if Christ alone be not only the true Author of sacraments, but the Disposer also, we easily gather that the sacraments are not polluted to others that be faithful by the vices of the ministers whose labor He useth, but that notwithstanding they may receive them worthily, and be made partakers of the thing signified and offered by the sacraments. For to the clean all things are clean (Titus 1:15); and Christ with all His riches dwelleth in the hearts of the faithful (Eph. 3:17).

XIII. That grace is not tied to the sacraments.

By these foundations are we confirmed in the opinion received among all godly men, that the grace of God is not tied to the sacraments, so that who so receiveth them must needs receive also grace, that is, the thing signified and offered by the sacraments, although he want [lack] faith, as though a man could obtain the matter of the sacrament by the work wrought (as they call it), for Christ said not simply, whosoever shall be baptized, he shall be saved, but He first addeth, whosoever believeth (Mark 16:16). And Simon Magus--he received the sacrament of baptism, but he obtained not the matter of baptism, when as yet (as Peter witnesseth) he was wrapped in the most bitter gall of sin and in the bond of iniquity, and devilish malice, and therefore he had no part in the kingdom of Christ (Acts 8:13-23). Many also (as saith Augustine) do eat the bread of the Lord, but not the bread, the Lord. For as they that hear the gospel are not all made partakers of the forgiveness of sin declared therein unless they repent them of their former ill life and do believe in Christ, so neither do they obtain those things which are represented and offered by the sacraments because they receive the same sacraments, unless they have also true repentance and faith.

XIV. By the unworthiness of the receivers, the virtue of the sacraments is not taken away nor weakened.

Neither yet do we thereby weaken or take away the virtue of the sacraments, and the force and power given unto them of God, which we acknowledge to depend not upon the unworthiness of the ministers or receivers, but on the faith and virtue of Christ the Institutor of the sacraments. For even as the gospel doth keep unto itself always both the signification, though it be not understood of all, and the power of giving all things which it offereth, though all be not made partakers thereof, even so the sacraments, those visible words do the like--namely, that as the gospel of itself is the power of God to salvation, but indeed to none but the believers, so also the sacraments are always the working instruments of the Holy Ghost to salvation; howsoever none receive this powerful working but the true believers. For which cause the apostles feared not to call them all which were baptized holy, renewed, righteous (1 Cor. 6:11), although they knew that among them were many hypocrites. For by such speeches they declared the great power given by God unto the sacraments and what we should believe they would work, unless perhaps our hypocrisy did hinder them. In which sense if a man say, that who so do eat the bread of the Lord, they also are made partakers of the Lord's body--that is, it cannot stand with the virtue of the sacrament, and with the virtue of the Author and Distributor thereof, but who so be partakers of the sacrament must needs also be partakers of the thing signified and offered by it. Such a manner of speech we cannot disallow, so that such expositions might be added, by which the people might be instructed, and those false opinions, conceived before of the work wrought, might be drawn out of their minds.

XV. Between the signs and the matters is a sacramental union, and what it is.

And although we say 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 knot or band, as though God had simply promised the very matter themselves to everyone that should receive the sacraments, howsoever they lacked faith, so that he were bound to communicate them unto unrepentant and unbelievers--yet we take not away all conjunction and copulation of the thing signified, with the signs. For we acknowledge and confess a sacramental, that is, such a union, as is agreeable to a sacrament, with the things of the sacrament. And this sacramental union consisteth in a certain mystical and holy relation, namely, inasmuch as the signs do signify the things and offer them to be received, and the things are signified by the signs and are given to be received, no otherwise then the union is between the Word signifying and exhibiting, and between the things by the Word signified and exhibited. But the conjunction, as well that of the sacraments, as this of the Word with the things themselves, hangeth or dependeth upon the will and counsel of God the Institutor, who, when He instituted the preaching of the gospel and administration of the sacraments, did institute them to this end and purpose (as is declared): Both that we, hearing the Word, and seeing and receiving the signs, should by and by lift up the eyes of our mind to the things signified by them, and being offered unto us, should receive them with the hands of faith; and might indeed be united unto Christ, whom they preach unto us, and show as it were with the finger, by their signification. Therefore as the conjunction of us with Christ is all full of mystery, as the apostle teacheth in Ephesians 5, so also we think this union both of the Word and sacraments, with the things whereof they be signs and sacraments, to be mystical and spiritual.

XVI. A definition of the sacraments.

We judge therefore sacraments (in few words to comprehend many things) to be external signs and such as are object to our senses, joined to the Word of the gospel, according to Christ's institution, for our ignorance and infirmity, and the more earnestly to stir up and confirm our faith, by which all men are seriously called to the true and real communion with Christ, and so with His flesh and blood; and consequently to the partaking of all the good things which are in Christ, and which are signified and offered by the Word and by the signs. And as for the elect and faithful they are indeed drawn by the Holy Spirit inwardly working in their minds, that they being incorporated to Christ may accomplish and make up the body of the whole church, preordained of the Father, to His own praise and glory, and their eternal blessedness.

XVII. The sacraments of the Old Testament, what in general they had in them, common with ours.

Touching the sacraments of the Old Testament, there is no cause we should speak much, seeing they are quite abrogated. Only this--that the Fathers had the same God, the same promises, the same Mediator, the same Spirit of regeneration, the same faith and hope, and the same sacraments in respect of the substance, which is Christ. Howsoever, in ceremonies they were diverse from ours, especially since theirs were delivered to them for the same end and purpose for which ours were delivered to us, namely, that they might be confirmed in the faith of Christ and be joined in communion with Him. Whereunto belong those sayings: The Lamb slain from the beginning of the world (Rev. 13:8); also, All did drink of the same rock, "and that Rock was Christ" (1 Cor. 10:4); and, "Christ...yesterday, and to day, and for ever" (Heb. 13:8).

XVIII. There be only two sacraments of Christ's Church.

And we acknowledge two sacraments which are properly to be called by that name, and which have ever been common to the universal Church of Christ: Baptism and the Lord's Supper, of which the one properly belongeth to the beginning of the communion with Jesus Christ; the other, to the increase. Whereupon also the one is called the water of regeneration; the other, the Holy Banquet and Supper.

XIX. Errors.

Wherefore we cannot allow of those who will have sacraments to be there, where no Word is heard, but only the element seen; nor those which distinguish not the matter of the sacrament from the sacrament, but will have it come into the mouth, as well as the sacramental sign, when as the matter of the sacrament is that which the sign, that is object to our senses, makes to come into our thoughts, 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 have them only tokens or badges by which we are discerned from other people, or bare signs, and not the instruments of the Holy Ghost, by which He worketh mightily in us and confirmeth us in the communion of Christ. And we condemn them which institute new sacraments other than them which Christ instituted; and those which tie the grace of God and the things signified by the sacraments to the sacraments. So that everyone which receiveth the sign should be said ever to receive truly the thing itself.