02.41. Sacraments
Chapter 41
Sacraments
1. What is the etymology (linguistic development) and what the classical and patristic usage of the word “sacramentum ?”
1st. It is derived from sacro, are, to make sacred, dedicate to Gods or sacred uses.
2nd. In its classical usage it signified––
(1.) That by which a person binds himself to another to perform any thing.
(2.) Thence a sum deposited with the court as pledge, and which if forfeited, was devoted to sacred uses.
(3.) Also an oath, especially a soldier’s oath of faithful consecration to his country’s service.––Ainsworth’s “Dic.”
3rd. The Fathers used this word in a conventional sense as equivalent to the Greek
2. What is the definition of a sacrament as given by the Fathers the Schoolmen, the Romish Church, the Church of England, and in our own Standards?
1st. Augustine’s definition is “Signum rei sacrae,”or “Sacramentum est invisibilis gratiae visibile signum, ad nostram justificationem institutum;”“accedit verbum ad elementum, et fit sacramentum.”
2nd. Victor of St. Hugo:“Sacramentum est visibilis forma invisibilis gratiae in eo collatae.”
3rd. The Council of Trent:“A sacrament is something presented to the senses, which has the power, by divine institution, not only of signifying, but also of efficiently conveying grace.”–“Cat. Rom.” Part 2., Chap. 1., Q. 6.
4th. The Church of England, in the 25th article of religion, affirms that “Sacraments instituted by Christ are not only the badges and tokens of the profession of Christian men, but rather they be certain sure witnesses and effectual signs of grace, and of God’s good will towards us, by the which he doth work inwardly in us, and doth not only quicken, but also strengthen and confirm our faith in him.”
5th. The “Westminster Assembly’s Larger Cat.”, Q. 162 and 163, affirms that a “Sacrament is a holy ordinance instituted by Christ in his church, to signify, seal, and exhibit to those who are within the covenant of grace the benefits of his mediation, to increase their faith and all other graces, to oblige them to obedience, to testify and cherish their love and communion with one another, and to distinguish them from those that are without.” The parts of a sacrament are two, the one an outward and sensible sign used according to Christ’s own appointment; the other an inward spiritual grace thereby signified.
3. On what principles is such a definition to be constructed ?
1st. It is to be remembered that the term “sacrament” does not occur in the Bible.
2nd. From the extreme latitude with which this term has been used, both in the sense proper to it as a Latin word, and in that attributed to it as the conventional equivalent of the Greek word
3rd. The definition of a class of gospel ordinances can be properly formed only by a comparison of all the Scriptures teach concerning the origin, nature, and design of those ordinances universally recognized as belonging to that class, and thus by determining those essential elements which are common to each member of the class, and which distinguish them as a class from all other divine ordinances.
4th. Those ordinances which are “universally recognized” as sacraments are baptism and the Lord’s Supper. Thomas Aquinas agreed with other theologians, “Summa” P. 3., Qu. 62, Art. 5, in regarding baptism and the Lord’s Supper as “potissima sacramenta.” ––Hagenbach. The true question then is, Are there any other divine ordinances having the essential characteristics which are common to baptism and the Lord’s Supper ?
4. How many sacraments do Romanists make, and how may the controversy between then, and the Protestants be decided ? The Roman church teaches that there are seven sacraments, viz., baptism, confirmation, the Lord’s Supper, penance, extreme unction, orders, marriage.
We maintain, however, that only baptism and the Lord’s Supper can be properly embraced under either the Protestant or the Catholic definitions of a sacrament, as given above, Question 2.
1st. Confirmation, penance, and extreme unction are not divine institutions, having no warrant whatever in Scripture.
2nd. That marriage instituted by God in Paradise, and ordination to the gospel ministry instituted by Christ, although both divine institutions, are evidently not ordinances of the same kind with baptism and the Lord’s Supper, and do not meet the conditions of either definitions of a sacrament, since they neither signify nor convey any inward grace.
5. What two things are included in every sacrament ?
1st. “An outward visible sign used according to Christ’s own appointment;
2nd, an inward spiritual grace thereby signified.”––“Larger Catechism,” Q. 163. See below, “Apol. Aug. Confession” (Hase), p. 267. The Romanists, in the language of the Schoolmen, distinguish between the matter and the form of a sacrament. The matter is that part of the sacrament subjected to the senses, and significant of grace, e. g., the water, and the act of applying the water in baptism, and the bread and wine, and the acts of breaking the bread, and pouring out the wine in the Lord’s Supper. The form is the divine word used by the minister in administering the elements, devoting them thus to the office of signifying grace.
6. What, according to the Romanists, is the relation between the sign and the grace signified ?
They hold that in consequence of the divine institution, and in virtue of the “power of the Omnipotent which exists in them,” the grace signified is contained in the very nature of the sacraments themselves, so that it is always conferred, ex opere operato(i. e., ex vi ipsius actionis sacramentalis), upon every receiver of them who does not oppose a positive obstacle thereto. Thus they understand the “sacramental union,” or relation between the sign and the grace signified to be physical or that which subsists between a substance and its properties, i. e., the virtue of conferring grace is, in the sacraments, as the virtue of burning is in fire.––“Council of Trent”, Sess. 7, Cans. 6 and 8. “Cat. Rom.,” Part 2., Chap. 1., Q. 18. Bellarmin, “De Sacram.,” 2, 1.
7. What is the Zwinglian doctrine on this subject ?
Zwingle, the reformer of Switzerland, held a position at the opposite extreme to that of the Romish church, viz., that the sign simply represents by appropriate symbols, and symbolical actions, the grace to which it is related. Thus the sacraments are only effective means of the objective presentation of the truth symbolized.
8. In what sense is the word “exhibit” used in our standards in reference to this subject ?
Compare “Con. of Faith,” Chap. 27., Sec. 3, and Chap. 28. Sec. 6, and “Larger Catechism,” Q. 162. This word is derived from the Latin word “exhibeo,” which bore the twofold sense of conveying and of disclosing. It is evident that the term “exhibit” has retained in our standards the former sense of conveying, conferring. As in medical language, “to exhibit a remedy” is to administer it.
9. What is the common doctrine of the Reformed churches as to the relation of the sign to the grace signified ? The Reformed confessions agree in teaching that this relation is,
1st, simply moral, i. e., it is established only by the∙ institution and promise of Christ, and it depends upon the right administration of the ordinance, and upon the faith and of the recipient. And,
2nd, that it is real, that is, when rightly administered, and when received by the recipient with knowledge and faith they do really, because of the promise of Christ, seal the grace signified, and convey it to the recipient, i. e., the recipient does receive the grace with the sign. This doctrine, therefore, includes, 1st, the Zwinglian view, that the outward visible sign truly signifies the grace. And,
2nd, that they are, as ordinances of God’s appointment, seals attached to the promise to authenticate it, as the natural phenomenon of the rainbow was made a seal of God’s promise to Noah in virtue of the divine appointment.
3rd. That as seals thus accompanying a divine promise by divine authority, they do actually convey the grace they signify to those for whom that grace is intended, and who are in a proper spiritual state to receive it, “as a key conveys admission, a deed an estate, the ceremony of marriage the rights of marriage.” See Turretin, L. 19., Question 4; “Confession of Faith,” Chap. 27.; “Larger Catechism” Questions 162, 163; “Cat. Gene.,” sec. 5th, “de Sacramentis;”“Confession Faith of the French Church,” article 34; “Old Scotch Confession,” section 21.
10. What is the design of the sacraments ?
1st. That they should signify, seal, and exhibit to those within the covenant of grace the benefits of Christ’s redemption, and thus as a principal means of grace edify the church. Matthew 3:11; Genesis 17:11; Genesis 17:13; 1 Corinthians 10:2-21; 1 Corinthians 11:23-26; 1 Corinthians 12:13; Romans 2:28; Romans 2:23; Romans 4:11; Romans 6:3-4; Galatians 3:27; 1 Peter 3:21.
2nd. That they should be visible badges of membership in the church, to put a visible difference between the professed followers of Christ and the world, Genesis 34:14; Exodus 12:48; Ephesians 2:19; “Confession Faith,” Chap. 27:, section 1. THE ROMISH DOCTRINE AS TO THE EFFICACY OF THE SACRAMENTS.
11. What is the Romish doctrine as to the efficacy of the Sacraments ?
1st. As shown above, under Question 6, they hold that the sacraments contain the grace which they signify. That this grace conferring energy is inseparable from a genuine sacrament, and that as an objective fact, they contain it at all times, and present it alike to all subjects irrespective of character.
2nd. In every case of their application, except when positively opposed and nullified, they effect the grace they signify, as an opus operatum, i.e., by the mere inherent power of the sacramental action itself:
12. Upon what conditions on the part of the administrator do they believe that the efficacy of the sacrament depends? The genuineness of a sacrament on the part of the administrator, depends, according to the Romanists––
1st. On his being canonically authorized. In case of the sacraments of orders and confirmation he must be a bishop in communion with the pope. In the case of the other sacraments he must be a regular popish priest. The personal character of the bishop or priest, even though he be in mortal sin, does not prevent the effect.— “Con. Trident,” Sess. can. 12.
2nd. The administrator must, in the act, exercise the positive intention of effecting what the church intends to be effected by each sacrament.
Dens (Vol. 5., p. 127) says, “To the valid performance of the sacrament is required the intention upon the part of the officiating minister of doing that which the church does. The necessary intention in the minister consists in an act of his will, by which he wills the external action with the intention of doing what the church does;” that is, of performing a valid sacrament. Otherwise, although every external action may be regularly performed, the whole is void. See “Con. Trent,” Sess. 7, canon 11. This leaves the recipient entirely at the mercy of the minister, since the validity of the whole service depends upon his secret intention, and is evidently one of the devices of that anti–Christian church to make the people dependent upon the priesthood.
13. What is the sense in which Protestants admit “intention” to be necessary ?
They admit that in order to render the outward service a valid sacrament, it must be performed with the ostensible professed design of complying thereby with the command of Christ, and of doing what he requires to be done by those who accept the gospel covenant.
14. What condition do the Romanists hold to be essential to the efficacy of a sacrament, on the part of the subject ?
1st. In the case of infant baptism no condition upon the part of the subject is necessary.
2nd. On the part of adults, the only condition is that they shall not positively oppose them by absolute infidelity or resistance of will ( non ponentibus obicem). Faith and repentance, as these are possible to the unregenerate soul, are also required as necessary to the effect of baptism (“Cat. Rom.,” Pt. 2., Chap. 2., Ques. 39). Bellarmin, “De Sacramentis,” 2, 1, says that the will to be baptized, faith, and penitence, are necessary dispositions enabling the sacrament to produce its effect, just as dryness on the part of wood is the condition of the fire burning it when applied, but never the cause of the burning.
15. What according to the Papal Church are the effects produced by the sacraments?
1st. Justifying (sanctifying) grace.
2nd. Three of the sacraments, baptism, confirmation, and orders, also impress upon the subject “a character” This “sacramental character” (from the Greek word
16. How may this doctrine be disproved ? That the sacraments have not the power of conveying grace to all, whether they are included within the covenant of grace or not, or whether they possess faith or not, is certain, because––
1st. They are seals of the gospel covenant (see below, Question 14). But a seal merely ratifies a covenant as a covenant. It can convey the grace promised only on the supposition that the conditions of tide covenant are fulfilled. But salvation and every spiritual blessing is by that covenant declared to depend upon the condition of faith.
2nd. Knowledge and faith are required as the prerequisite conditions necessary to be found in all applicants, as the essential qualification for receiving the sacraments.––Acts 2:41; Acts 8:37; Acts 10:47; Romans 4:11.
3rd. Faith is essential to render the sacraments efficacious. Romans 2:25-29; 1 Corinthians 11:27-29; 1 Peter 3:21.
4th. Many who receive the sacraments are notoriously without the grace they signify. Witness the case of Simon Magus, Acts 8:1-40, and of many of the Corinthians and Galatians, and of the majority of nominal Christians in the present day.
5th. Many have had the grace without the sacraments. Witness Abraham, the thief upon the cross, and Cornelius the centurion, and a multitude of eminent Christians among the Society of Friends.
6th. This doctrine blasphemously ties down the grace of the ever living and sovereign God, and puts its entire disposal into the hands of fallible and often wicked men.
7th. This doctrine is an essential element of that ritualistic and priestly system which prevailed among the Pharisees, and against which the whole New Testament is a protest.
8th. The uniform effect of this system has been to exalt the power of the priests, and to confound all knowledge as to the nature of true religion. As the baptized, as a matter of fact, do not always nor generally bear the fruits of the Spirit, all ritualizes agree in regarding these fruits as not essential to salvation. Where this system prevails vital Godliness expires.
DOCTRINE OF PROTESTANT CHURCHES AS TO THE EFFICACY OF THE SACRAMENTS 17. What is the Lutheran doctrine as to the efficacy of the sacraments ?
1st. They reject the popish doctrine that the sacraments effect grace ex opere operato(through works).
2nd. They maintain that their grace–conferring efficacy resides in the sacraments intrinsically.
3rd. That as an objective fact it is communicated to every recipient, whether he have faith or not.
4th. But it takes effect only in those who have true faith to receive it. As the healing virtue resided in Christ whether the woman touched or not (Matthew 9:20), yet it would not have availed her unless she had believed and touched.
5th. They hold that this efficacy resides not in the sign or ceremony, but in the Word which accompanies the sign and constitutes it a sacrament. The efficacy is not due to the mere moral power of the truth, nor to the faith of the recipient, but it is supernatural, residing in the power of the Holy Ghost. But not the power of the Holy Ghost as extrinsic to the truth, but as dwelling in it, and inseparable from it––the virtus Spirits Sancti intrinsicus accedens. See Krauth’s “Conservative Reformation,” pp. 825––830.
18. What is the Zwinglian and Remonstrant view as to the same ? The tendency of thought on this subject first developed by Zwingle was afterward carried out more fully by the Remonstrants of the next century, and to a greater extent by the Socinians. Low views as to the nature and efficacy of the sacraments have also largely prevailed in this century among all evangelical churches, in reaction from the extreme views of the Romanists and Ritualists. For a general statement of this mode of thought see above, Ques. 7.
19. State the doctrine of the Reformed churches on this subject. As to their doctrine of the relation of the sign to the grace signified, see above, Ques.9.
Hence as to the efficacy of the sacraments the Reformed–
1st. Deny that they confer grace as an opus operatum(works performed).
2nd. They affirm that they convey no grace to the unworthy recipient.
3rd. That their efficacy is not of the mere moral power of the truth they symbolize.
4th. That they do really confer grace upon the worthy recipient.
5th. But they do this instrumentally, because the supernatural efficiency is not due to them, nor to him that administers them, but to the Holy Spirit who as a free personal agent uses them sovereignly as his instruments to do his will ( virtus Spiritus Sancti extrinsicus accedens).
6th. That as seals of the covenant of grace they convey and confirm grace to those to whom it belongs, i. e., that is to those who are within that covenant, and in the case of adults, only through a living faith.
7th. That the grace conferred by the sacraments often is conferred upon true believers before and without their use.
20. By what evidence is the truth of the Reformed Doctrine established ? The truth of the Reformed doctrine is established on the one hand by the evidence disproving the truth of the Romish doctrine, set forth under Ques. 16. Its truth as opposed to the meagre Zwinglian view, on the other hand, is established as follows:
(1.) That the sacraments are not only signs of the grace of Christ, but also seals of the gospel covenant offering us that grace upon the condition of faith, “is evident from the fact that Paul says that circumcision is the seal of the righteousness of faith.––Romans 4:11. And that the apostle regarded baptism in the same light is evident from Colossians 2:11. In reference to the Lord’s Supper, the Savior said, ‘this cup is the new covenant in my blood’i. e., the new covenant was ratified by his blood. Of that blood the cup is the appointed memorial, and it is, therefore, both the memorial and the confirmation of the covenant itself. . . . . The gospel is represented under the form of a covenant. The sacraments are the seals of that covenant. God, in their appointment, binds himself to the fulfillment of his promises; his people, by receiving them, bind themselves to trust and serve him. This idea is included in the representation given (Romans 6:3-4) in the formula of baptism, and in all those passages in which a participation of:, Christian ordinances is said to include a profession of the gospel”
(2.) As seals attached to the covenant, it follows that they actually convey the grace signified, as a legal form of investiture, to those to whom, according to the terms of:, the covenant, it belongs. Thus a deed, when signed and sealed, is said to convey the property it represents, because it is the legal form by which the intention of the original possessor is publicly expressed, and his act ratified. It is on this ground that in Scripture, as in common language, the names and attributes of the graces sealed are ascribed to the sacraments by which they are sealed and conveyed to their rightful possessors.––“Confession of Faith,” Chap. 27., section 2. They are said to wash away sin, to unite to Christ, to save, etc.––Acts 2:38; Acts 22:16; Romans 6:2; Romans 6:6; 1 Corinthians 10:16; 1 Corinthians 12:13; Galatians 3:27; Titus 3:5. “Way of Life.” THE NECESSITY OF THE SACRAMENTS 21. What doctrine do the Romanists maintain as to the necessity of the Sacraments ? The Romanists distinguish,
1st, between a condition absolutely necessary to attain an end, and one which is only highly convenient and helpful in order to it. And,
2nd, between the necessity which attaches to essential means, and that obligation which arises from the positive command of God. Accordingly, they hold that the several sacraments are necessary in different respects.
BAPTISM they hold to be absolutely necessary, either its actual reception, or the honest purpose to receive it, alike for infants and adults, as the sole means of attaining salvation.
PENANCE they hold to be absolutely necessary in the same sense, but only for those who have committed mortal sin subsequently to their baptism.
ORDERS they hold to be absolutely necessary in the same sense, yet not for every individual, as a means of personal salvation, but in respect to the whole church as a community.
CONFIRMATION, the EUCHARIST, and EXTREME UNCTION are necessary only in the sense of having been commanded, and of being eminently helpful.
MARRIAGE they hold to be necessary only in this second sense, and only for those who enter into the conjugal relation.––“Cat. Rom.,” Part 2., Chap. 1., Q. 13.
Puseyites and high churchmen generally, hold the dogma of baptismal regeneration, and of course the consequence that baptism is absolutely necessary as the sole means of salvation.
22. What is the Protestant doctrine as to the necessity of the sacraments ?
1st. That the sacraments of baptism and the Lord’s Supper were instituted by Christ, and that their perpetual observance is obligatory upon the church upon the ground of the divine precept. This is evident (1) from the record of their institution, Matthew 28:19; 1 Corinthians 11:25-26; (2) from the example of the apostles.––Acts 2:41; Acts 8:37; 1 Corinthians 11:23-28; 1 Corinthians 10:16-21.
2nd. That nevertheless the grace offered in the gospel covenant does not reside in these sacraments physically, nor is it tied to them inseparably, so that, although obligatory as duties, and helpful as means to those who are prepared to receive them, they are in no sense the essential means, without which salvation can not be attained. This is proved by the arguments presented above, under Q. 16. THE VALIDITY OF THE SACRAMENTS This includes whatever is essential to the genuineness of a sacrament, in order that it may avail to the end of its institution.
23. What are the various opinions on this subject ?
All church parties agree that there must be––
1st. The right. “matter,” the proper elements, and actions.
2nd. The right “form,” the prescribed words which attend its administration, and added to the “form” constitute the sacrament. The right “intention,” the serious design of doing what Christ commanded in the institution of the rite.
Different churches differ as to what are the proper “matter,”“form,” and “intention.” It appears certain that no one not sincerely believing in the supreme deity of Christ and in his office as Redeemer, and in the personality of the Holy Ghost, can possibly have the right “intention”, Hence the General Assembly, 1814 (“Moore’s Digest.,” p. 660), decided, “It is the deliberate and unanimous opinion of the Assembly, that those who renounce the fundamental doctrines of the Trinity, and deny that Jesus Christ is the same in substance, equal in power and glory with the Father, can not be recognized as ministers of the gospel, and that their ministrations (baptism, etc.) are wholly invalid.” All churches agree that “the efficacy of a sacrament does not depend upon the piety of him that doth administer it.”––“Confession of Faith,” Ch. 27., 3, “Can. Conc. Trident,” Sess. 7, can. 11. And the “Gallic Confession,” Art. 28, states the common opinion and practice of all the Protestant churches with respect to Romish baptism. “Because, nevertheless, that in the papacy some scant vestiges of the true church remain, and especially the substance of baptism, the efficacy of which does not depend on him that administers it, we acknowledge those baptized by them, not to need to be rebaptized, although on account of the corruptions adhering, no one can offer his infants to be baptized by them, without suffering pollution himself.” In respect to the qualifications of the person administrating the Papists maintain that it is essential to the validity of a sacrament that it should be administered by a canonically ordained minister. For orders and confirmation a bishop, for the rest a priest. But on account of the absolute necessity (as they hold) of baptism for salvation, they admit “all, even from among the laity, whether men or women, whatever sect they profess (to baptize). for this is permitted, fit necessity compels, even to Jews, infidels or heretics, provided, however, they intend to perform what the Catholic Church performs in that act of her ministry.”–––“Cat. of Conc. Trident,” and “Conc. Trident”, Sess. 7, “On Bapt.,” Song of Solomon 4:1-16.
Protestants regard the sacraments both as a preaching of the Word, and as authoritative seals, and badges of church membership Their administration consequently must be confined to those church officers who possess by divine commission the office of teaching and ruling, “neither of which (sacraments) may be dispensed by any, but by a minister of the Word, lawfully ordained.”––“Confession of Faith”, Ch. 27. § 4. Not regarding baptism as essential to salvation, Protestants generally make no exception in favor of lay–baptism.––“Directory for Worship,” Ch. 7., § 1, Calvin’s “Instit.,” Bk. 4., Ch. 15., § 20. THE AUTHORITATIVE STATEMENTS OF VARIOUS CHURCHES.
ROMISH DOCTRINE.–––“Cat. Conc. Trident,” Pt. 2, ch. 1., Ques. 8.— “A sacrament is a thing lying open to the senses, which from the institution of God, has the power both of signifying and of effecting holiness and righteousness.”
“Conc. Trident,” Sess. 7, Song of Solomon 1:1-17.— “If any one saith that the sacraments of the New Law, were not all instituted by Jesus Christ, our Lord or that they are more or less than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony, or even that any one of these seven is not truly and properly a sacrament; let him be anathema.”
Song of Solomon 4:1-16.— “If any one saith that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them. or without the desire thereof men obtain of God, through faith alone, the grace of justification (though all the sacraments are not necessary for every individual) , let him be anathema.”
Song of Solomon 6:1-13.— “If any one saith that the sacraments of the New Law do not contain the grace which they signify; or that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema.”
Song of Solomon 8:1-14.— “If any one saith that by the sacraments of the New Law grace is not conferred ex opere operato, but that faith alone in the divine promise suffices for the obtaining of grace, let him be anathema.”
Can. 9.— “If any one says that in the three sacraments, of Baptism Confirmation, and Orders, there is not imprinted in the soul a character, that is a certain spiritual and indelible sign, on account of which they can not he repeated; let him be anathema.”
Can. 11.— “If any one saith that in ministers, when they effect and confer the sacraments, there is not required the intention, at least, of doing what the Church does, let him be anathema.”
“Cat. Conc. Trident,” Pt. 2, ch. 1., Ques. 24, 25.— “The other effect of Baptism, Confirmation, and Orders is the character which they impress on the soul. This character is, as it were, a certain distinctive mark impressed on the soul, which inhering as it does perpetually, can never be blotted out . . . it has a twofold effect:it both renders us fit to undertake and perform something sacred, and it serves to distinguish us one from another by some mark.”
Bellarmin“De Sac.”2, 1.—“That which actively, proximately, and instrumentally effects the grace of justification is that sole external action which is called a sacrament, and this is called an opus operatum, being received passively (operatum), so that it is the same for a sacrament to confer grace ex opere operato, that it is to confer grace by virtue of the sacramental action itself instituted by God for this end, and not from the merit either of the agent or of the receiver. . . . The will of God, which uses the sacrament, concurs indeed actively, but is the principal cause. The sufferings of Christ concur, but is the meritorious cause, not however the efficient (cause), since it is not in the act but has passed away, although it remains objectively in the mind of God. The power and will of the minister necessarily concur, but they are remote causes, for they are required to effect the sacramental action itself which afterwards acts immediately. . . . Will, faith, and repentance in the adult recipient are necessarily required as dispositions on the part of the subject, not as active causes, for not even faith and repentance can either effect sacramental grace, or give efficacy to the sacrament, but only remove obstacles, which would hinder the sacraments from exercising their own efficacy, hence in the case of children, where disposition is not required, justification is effected without these things. If in order to burn wood, the wood is first dried, the fire struck out from the flint, and then applied to the wood, and then combustion ensues, no one would say that the immediate cause of the combustion was either the dryness, or the striking of fire from the flint, or its application to the wood, but that the primary cause is the fire alone, and the instrumental cause is the heating alone.” THE LUTHERAN DOCTRINE. “Aug. Confession,” p. 13. (Hase).— “Sacraments have been instituted not only that they might be marks of profession among men, but more that they may be signs and testimonies of the will of God toward set forth to excite and confirm faith in those who use them.”
“Apol. Augs. Confession,” p. 267.— “And because that in a sacrament there are two things, the sign and the word; the word is the New Testament promise of the remission of sin . . . and the ceremony is as it were a picture of the word or a seal showing the promise. Therefore as the promise is ineffective if it be not accepted by faith, so the ceremony is ineffective unless faith accedes. And as the word is given to excite this faith, so the sacrament is instituted, that this representation meeting the eyes may move the heart to believe.”
Ib., p. 203.— “We condemn the whole class of scholastic doctors, who teach that to one presenting no obstacle the sacraments confer grace ex opere operato, without any good movement of the partaker. But sacraments are signs of promises, therefore in the use of them faith should be present. . . We here speak of the special faith which trusts a present promise, which not only believes in general that God is, but believes that remission of sins is offered.”
Quenstedt(Wittenburg 1688), Vol. 1., p. 169.— “The word of God has, from the will and ordination of God himself, even before and beyond all legitimate use, an intrinsic power divine and common to all men, and sufficient for producing immediately and properly spiritual and divine effects, both gracious and punitive.”
“Aug. Confession,” Art. 9.— “They condemn the Anabaptists who disapprove of the baptism of children, and who affirm that children can be saved without baptism.”
“Apol. Aug. Confession,” p. 156.— “The ninth article is approved in which we confess, that Baptism is necessary for salvation, and that children are to be baptized, and that the baptism of children is not void, but necessary and efficacious to salvation.”
“Art Smalcald,” pars. 3, ch. 8.— “And in respect to these things which concern the spoken and outward word, it is steadfastly to be maintained, that God grants to no one his Spirit or grace, unless through the word and with the word outward and preceding. . . Wherefore in this we must constantly persevere, because God does not wish to act otherwise with us than through the spoken word and sacraments, and because whatever is boasted of, as the Spirit, without the word and sacraments, is the devil himself.” THE REFORMED DOCTRINE. “Catech. Genev.,” p. 519.— “A sacrament. is an outward attestation of the divine benevolence towards us, which by a visible sign figures spiritual graces, for sealing the promises of God to our hearts, whereby their virtue may be the better confirmed. Do you think that the power and efficacy of the sacrament are embraced not in the outward element, but flow only from the Spirit of God ? I think so truly, as it would be pleasing to the Master to exercise his own force through his own instrumentalities, to whatever design.”
“Cat. Heidelb.,” Fr. 66.— “Sacraments are visible, sacred signs and seals appointed by God that in their use we may have the promise of the gospel made clearer and sealed; to wit, that God, for the sake of the one oblation of Christ bestows on us forgiveness of sins and eternal life.”
“Thirty–nine Articles,” Art. 25.––“Sacraments ordained of Christ be only badges or tokens of Christian men’s profession but rather they be certain sure witnesses and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us and doth not only quicken but also strengthen and confirm our faith in him . . . . And in such only as worthily receive the same they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith.”
“West. Confession of Faith,” ch. 27; “Larger Catechism” Ques. 161–168; “Shorter Catechism,” Ques. 91–93. See above, page 589.
ZWINGLIAN AND REMONSTRANT DOCTRINE. Limborch, “Christ. Theo.,” 5, 66, 31.—“It remains to say that God, through the sacraments, exhibits to us his grace, not by conferring it in fact through them, but by representing it and placing it before our eyes through them as clear and evident signs. . . And this efficacy is no other than objective, which requires a cognitive faculty rightly disposed that it may be able to apprehend that which the sign offers objectively to the mind. . . They operate upon us, as signs representing to the mind the thing whose sign they are. No other efficacy ought to be sought for in them.”