Ioannis Calvini Institutio Christianae religionis

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We domo obstruct thei operation by an morta sin. It is impoSSibi to expres the pestilent and sata natur of this opinion, and speciali ascit has prevalle ove a large par of the orld, to tho great detriment of the Chureli, O many ageSpast. In deed, it is videnti diabolicat for by promisin justification ithout aith, it precipitatos fouis into destruction in

the neX place, by representin the Sacrament a the cause of justification, it nvolops the ind of men, naturali to muchinc nod to the eurth, in grOS Superstition, leadin them to est in

him than that hic cis offered by the wor os God, and whicli

ho receives by a truo salth, is greatly deceivsed Hene also itina be conchided that confidelice of Salvation dous notiopondon the participation of the Sacrament S, a though that constitutud ur justification, hicli e no to e placo in Christulone undo bo communiented om no es by the proachingos the gospei than by the sual in os the sacramenis, and that itina be completet ei oyed Without his participation. So rueis tho observation, hicli has also been made by Augustine, that invisibi sanctification may Xis Without the Visibi sigia, and On the contrary that he Visibi sigi may bo usu Without reat sanctification. For, res e lSo rite in another place, men ut on Christ, sonae times by the reception Osis aer ment, Sometimes by Sanctification os se. U Tho fit si casuma be common to the good and the ad Oh second is pecu

XV. Hunc that distinction, is it e et undorstood, hic his frequently stated by Augustine, bet Neen a Sacramen and themat ter os a Sacrament. Or his meanin is, no orat that a Sacrament contuin a figure, an soni truth signifi0d by that figure, ut that heir connection is no Suchis to rendo themin separabie rom acti ther; und Veii hen the are united,

the Washing os regeneration is common to nil ut tho grace

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itfols by Whicholio umbor os Christore regenerate mittithoi Head is no common to all. V Again, in another place, Speat in os the Lordys suppe se also in the presserit Jay receive visibi meat; ut the sacramen is ne hing, and thepΟWer of the sacramen is nother. o is it that many receive of tho altar and die, an die in consequenc os receivini For tho morsu ostros diluuii by the Lor to Judas aspoisons O becaris Iudas received an evit thing, ut ecause, be in a Wic ked man, he roceived a good hin in a insulmannor. V A titilo aster Tho sacrament of this thing thatis, of tho unit of tho Ody and lood o Christ, is prepared ntho table of tho Lord, in soni places atly in ther place onappo intei days, at statost intervuls of timeri und is hono receiVed by Some Oiso by othors to destruction. ut tho hingsigni sied by this sacramen is received, o to destruction, ut tot se, Devery one ho parta kes oscit. V e had jus buforesaid, me halliso diu, ho ais reser noto the visibie Sacrament, but to the OWer of the sacramento si eat internassy, not Xternalty he ho eat in his eari, not he hopresses illi his Heth. V In ad thes passages e findri maintained that a sacramen is separated rom the truth signified init by the n orthinossis a person ho receive it amiSS, Sotha thor is noth in lost in it ut a vain and seles figure. In ordo to eivio tho thin signi fio together illi the Sigia, an no a mere Sigi destitutu of tho truth it was intendod toCOnVey, it is necessarnio apprehend by saith th Word whicli is containest incit Thus, in proportion to the communion e have illi Christ y means of the sacramenis, id e the ad-vantage hicli me has derive rom them. XVI. Is his se obscuro in consequone os iis brevity Wissexplain i moro at largo Passirin that Christ is the niter, OrSubStanee, os ad the sacrament since tho have ad thoi so dit in him, and promise nothing ut of him. O much more intolerable is the error of Peter Lombard Who XpreSSty akeSthem causos os rightoousnos and salvation, Os hicli the are

saith in Christ, o obtain a more perfeci possession os imand an enjoyment of his richos, o far the are essica elous ouM and this is the caseolion, roceivo by truo aith that whicli is offorod in them Do tho impious, then, it id besaid by their ingratitudo, frustrato tho ordinatice of God, and CRUS it to com to nothini Proply that hales have sat is no to e understood a implying that tho virtuo an truth os a Sacrament deponos on the condition o choico Os him ho receivescit For hat God has instituted continues UnShahen,

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and etain iis nature, howeve men a Vary but ascit isono th in to osser, an anotheroo receive there i no incongruit in maintaining that a Symbol, consecrated by the ordos the Lord, is in realit What it is declared O e, an preservesit viriue, uni et that it conser no bene sit on a ictio 1 and impioia person But Augustine appit Solves his questionii a se Word says, est thou receive it carnalty stili it coasses no to e spiritual ut it is notis to thee. V And asin the passage uti eady cited thi fallier hows that the symbolused in a sacrament i Os no alite is it e separato froni thetruth signified by it, o on the ther and he states that it is necessar to distinguisti them, Ven here they are united testour attention e confinest to much to the externa sign. Asto solio v the letter,' saysine, und o tali the sigiis instoad of the things signified, betray Servile eat ness, O tris the par ofunstendines an error o interpret the Signs in Such a man- ne a to derive no ad Vantage froin them. V He mentions Nos aulis against hicli it is necessar to uard. ne is, henme tali the figias ascis the Were gi ven in alia, and disparagingor diminis in thei secret significations by ur perverSe miSCOnStruction, XCul de UrSelVe frona the udVantage hicli eought o derive rom them. The ther is, hen, o elevatingour iniud beyon the Visibi sigit, e transse to the SacramentSthe rais of thos benesiis, hic ore ni conferre tapon usb Christolone and that by the age ne of the Hol Spirit,

Who malles iis partallers of Chris himself, by the instrumentalit of the externa Sigris hich in vite iis to Christ, ut Whicli cannot e perverted to any ther Se Without a humum subversion os ut thei uti ty. XVII. Wh0rofore et iis abido by this conclusion that theossice of the sacrament i precisely the fame a that of the wor os God; hicli is to osse an preSent Christ O us, and in him theoreasures of his heavent grace ut the conserno ad vantage or pro fit ithout be in received by faith justos Wine, O Oil, o any the liquor though it e potiret ploratis ullyon a vesset yet ilicit verilo an die lost, utiles tho molithis the esset e pen ; and the esse itself, though et on theoulside, ill remain dry an empt within. t is uis necessar to guar against bella dra n into an error allied to this, froni reading the extravagant langu age sed by the fallier Witha vie to exul the dignit os the sacraments; est e liould

SuppOSe there S Ome Secret OWer annexed an attache tot he sacramenis, o that the communicate the grace of the

Hol Spirit, jus as in is iven in the eup hereas theoni omne assigne to them by God is to testis an confirmhis benevole nee toWard UM; no do the impar an bene fit, utiles the are accompanted by the oly Spirit to open ur

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pledges, ratis y the things hicli are gi ven to us by the good-nes os God. The Hol Spirit, hom the Sacrament do notpromiscuousi impar to ait, ut hom God by a peculiarprivilego, conser Upon his Servanis, sine ho bring with him the graeo Os God, ho ives the sacrament admission intoou hearis, and cause them to bring orth ruit in s. o , though e do no dony that God hi in seli accompanios his institution by the very present pomer of his Spirit, that the administration of the sacrament Whichine has ordaine ma notbe a in and uni ruit sui, et e asSer the necessit Os a Separate consideration and contemplation of the interna grace of tho Spirit, ascit is distinguis ed rom the externui ministry. Whateve God promise and adumbrate in SignS, heres ore, he reatly persorius; und the Sigia are o Without thei esseet, o proveth veracit an fidelit of thoi Author. The Only question here is, huthor God orti by a proper an intrin Sic poWer, ascit is Xpressed, o resign the mee o X ternat Symbols. NoW, e contend that Whateve instrument he employs, his derogate nothing rom hi Supreme operation. When his doctrine is maintained respecting the SacramentS, hei dignityis Sufficienti annotinoed their Se lainibi signified thei uti tyabundanti declared, and a prope moderation is preserved inali these particulars so that nothiniis attributed, hi h ought notrio e attributen to them, an noth in that elong to themis donisex; hilo here is no admission os that figment, hicli places the cause of justification and the poWor of tho Spirit in the sacramenta elementS, B in o many Vehicles and that peculia power hieli has been omitted by ther is clearly

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motion os his own glory. An i he had impressed similar

the would alliave been sacrament to s. hyris ot Silvero a much value es ore it is coined a it is after Since themeta is the ver sanies The reason is that it has nothingadde to iis natura stateri stamped ith a public impression, it ecomes money, and receive a ne valvation. An shallno God' ablu to mari his creatures illi his ord that theymay become Sacramenis, though efore the were mere ele

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XIX. ut ii present design is orareat particulari yis thoso Sacrament Whicli thoior has appointexto e ordinarii used in his Chiarch, to keel his orshippers an Servant in onesaith an in the consession os the fame . For, ' O use the langvage of AuguStine, heri cannot be nited in an pro sessionos religion, hether true o salSe urales the are connected by SOme communion Os visibi signS O Sacruments. V Our OStmercisul ut her, heres ore, ore Seeing this necessi ty, id, romthe eginniti g, institute for his Servant certain Xerci Ses spiety, hiel, Satan aster ard deprave an corruptod in avariet Os Ways, transferring them to impio us an idolatrous Worshi p. Hunc thos initiations of the oathon in to thoir mysteries, and the res of thei degenerat rites, hic li, thoughfraught illi error an superstition, at the a me time furnishan eviden e that such eXterna Sigiis are indispensabie to a profession os religion. ut a they ore ei ther ounde on themor o God nor referre to that truth hicli ought to e theo ec os ali religiolis emblems, the are UnWorthyis notice, Where mention is ad os the sacre symbolf hich have been institute by God, and whicli ave neve been perverte fronatheir original principio, hici constitute thum id os true

Where properi calis them compacts by hicli God ovenanis With us, and we bind ursetve to purit anil sanctit os life beenus a mutua stipulation is made in them botmeen God and Us. For a the Lord promise to obliterato and est acerut the guilland punishment that, have incurred by Sin, an reconcilesus to himself in his ni begotten Son, o e On Our puri S bythis profession bind ursolves omina, o serve him in ivtyandinnoconce of se so that sueti sacrament ma justi be de- Scribe a ceremontes by hicli God is leasexto exercis hispeopte in the firSi place, to nourish, excite, and confirm althin thoi hearis an in the ex place, O testis thei religion

XX. Andivei the sacraments have been disserent according

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CHRISTIAN RELIGION. 47lto the varietios os disseruiit perio is, an correspondin to the dispensation by hiel, it has plua sed the ordo manifesthimsols in disseront ways to mani ind. Foro Abraham and his posterit circumcision a command est to hicli ho lawos Mosos astorward ad ded ab itions sacrifices, and ther rites. Thos Nere the Sacranionis of the Jewsuill the contingis Christ; vhicli a solio Ned by the abrogationis these, and the institution of tW others, Whicli aro no visod in tho Christian Chureli nnmoly baptism and the Supper of the Lord Pspuak of those Whicli ore institutod for the iis of the wholo Church foras to tho imposition os haniis, by hicli ho minister of tho Church ar introduced into thoi ossico, hilo I mahe no obj0 tion to iis ein callex sacra mont, I domo classcit among the

any thin respecting the promise sis God the mustis necessitymali a discover of Christ. his a the design of that honveni pat turn of the tabernaci and mode of the legat Orshis,

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more uitable occasion or ursia in in another place Ablutions and purifications placedies oro thei eye thel uncloannessan pollution by hiel they ere naturalty contaminuted, and promisod uno ther ablution by hicli thoy ould bo purifi0dsrom ali thoi do sileniunt; and this ablution a Christ, Washed in hos biood o bring his urit into the presensio os Godio ove ali ur impurities. y Thei Sacrifices accuse and convicte thom of thei iniquity, and a the Same time, aught the nece Ssit os soni satisfaction to e madu to the Divine justice, nil that thoros ore, there Ouid come a reat Higli Priost, a Mediator et ween God an men, ho us to satisfytho justico os God by tho effusion os lood and the oblation osa sacrifico, hicli ould bo hi ilicient to obtain the remissionos sitis. This great High Priosi a Christ he hed his omnblood, and was himself th victim as obedient to his Fathore vel unt deuth, and by his obedience ob iterato the dis be-

dienco os man, hichina provolied the indignationis God fg

tion Os Christ, in proportion to the eare vise of him hichmen have ei Gyed sine he was reali manifested by th Uathor in the manno in hieli he had uen promised For baptismtestifies o us ou purgation an ab ilion the eucharistic Suppe testi fies Our redemption. ater is a figure os ablution, an blood os satisfaction Thes things are both found in ChriSt, WhΟ, a Jolin nys, cam by ater an blood h)that is, o puris and redeum. Os this tho Spirit os God is a WitneSS; Or, ather, there re three that bear Witness, the Spirit, th Water, and th Blood. V i In the water and th blood o have a testimon os purgation an redemption and the Spirit, a the principat it neSs, confirm and Secure Our reception and e of Os this testimony. his Sublime myster Was strikingly Xhibite on the croSS, henbloo and wator issuod rom ChrisUs acre sideri hieli, niliis account, Augustine has justi callo fountain ostiar Sacraments of whicli, are et to trent more a turge. Andthere is no dolabi, is, compare ne time ith unother, but that the more abundant graeo of the Spirit is also ore displayed. For that elong to tho glor of the ingdom of Christ as

Sage here Paul, spuat in os the legat institutions says, ,hichare a lindo of thing to come, ut tho od is of Christ. V D)Ηis dosigi in his duclaration is noto de ny the efficac of thos testimonios Os grace, in hicli God a formeri pleased

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to nites his veracit to ille athers, as e does to iis no iii baptism and the sacre Supper, Ut O repreSent the compar live supuriorit os What has oenaiVen to us thatio ne might Wonderint the eremontes of the laminavin boon abo fhed ut tho adventis Christ. XXIII. , ill jus observo by the way that the doctrino os the Schoois, hic lassoris suci a id dissereno belween the Sacrament of the old nil ex law, a though tho formurmuret presigure the grace of God, and the alter actuali communicatod ii, ought o b altogether eXploded. For the apostlo spontis in a manne equali a honora rabie of the formeris of the alter, hen e States that the athors, in the time os Moses, did ali eat the fame spiritu a mea ' si With us, andeXplam that meat to o Christ. IVho ill duro to cal that an empi Signi hich Xhibitod to the erus the rea communion o Christ Θ And the stato os the case, hicli theaposite is there discussing is olearly in favoti os ur argument. For, thatio an might duro to despis thu judgmolitos God in a re ance on a speculative linowledge of Christ, an the mero nam os Christianity, illi it eXterna signS, he X-hibit the examples of Divino foverit displayed among the JeIVS, to each us that the fame punishments hic hohuysussuro aruai us is, indulge in the Same ins Νow, lintili comparison might e pertinent, it a necessar to ho that here a no nequalit bet eun iis and them in those privilegos of hichine sorbid iis to indulge uni ounded boasis. First, heres ore, he ho v them to have been qua to iis in tho SacramentS, and lenVe no a particle of superiorit capabio seXcitin in ur ind the east op os impunity. or is tright to attribute o ou baptism any th in more than he attributes to circumcision, honine calis it in ea of the rightoous-nes of faith. V m Whatove is presented om in the presentda in ur SacramentS, RS ancienti received by the Jows in their - even Chris and iis spirituu riche S. Whateve pomerou Sacrament linVe, the ut So experienee the sam in their the were senis of the Divino benevolene to them, confirmingtheiriope os terna salvation. folio advocatos of the opinion hicli, ure opposin hasboen hilsu interpreter of tho Episti to the Hebrows, the would tot have been o deceived but heia the rea thero that in s oro no expiato by the lega ceremontes, and that the ancioni hallowsiadis pomor o Confer righteOUSness, - neglecting tho comparison intended obe draWn, and confining thei attention to this single consideration, fiat the la in iis0J was unprostablo to iis obserVerS, the have impi concludod that the figures ore destitute of

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vith the circumcision os Christ. V p reply that that pa SSage derogates nothin froni iis digni ty. aut is thur dis

Hut ou have been spiritualty circumcised both in Ody and SOul: ou have the Substance iself, heres ore, hicli is et torthan the hado . Some ne might objecto this that the figure a noto b despised in consequone os their havingilio substance so that the ather unde the old est monthad Xperio ced the circumcisionis the heari, and the puttingossis tho id man, of whicli the posite a Speaking, and et

mediatoly adding that the Colossians ad 00n burio with Christ in baptism V by hicli e signifies that baptism is to

Christians lia circumcision a to the ancient e evers, an de OnSequently that circumcision cannot be imposedipon Christians ithout injur to apti Sin. XXV. ut ii objector procee to allego, that a stili Stronger urgument in thei favour rise frona hut solioWs,