a spiritual relation or sacramental union, between the sign and the thing signified; whence it comes to pass that the names and the [1901] effects of the one are attributed to the other. [1902] signum et rem significatam relatio quædam spiritualis, sive Sacramentalis unio; unde fit ut alterius nomina et effectus alteri quandoque tribuantur. [1903] III. The grace which is exhibited in or by the sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, [1904] but upon the work of the Spirit, [1905] and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers. [1906] III. Quæ in Sacramentis sive per ea rite adhibita exhibetur gratia, per vim aliquam iis intrinsecam non confertur, neque ex intentione vel pietate adininistrantis pendent Sacramenti vis ac efficacia; [1907] verum ex operatione Spiritus, [1908] ac verbo institutionis, quod complectitur cum præceptum, unde celebrandi Sacramenti potestas fit, tum etiam promissionem de beneficiis digne percipientibus exhibendis. [1909] IV. There be only two sacraments ordained by Christ our Lord in the gospel, that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any but by a minister of the Word lawfully ordained. [1910] IV. Sacramenta duo tantum sunt a Christo Domino nostro in Evangelio instituta, Baptismus scilicet, et coena Domini; quorum neutrum de debet nisi a ministro verbi legitime ordinato dispensari. [1911] V. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New. [1912] V. Sacramenta Veteris Testamenti si res spirituales per ea significatas exhibitasque respiciamus, quoad substantiam eadem fuere cum his sub Novo. [1913] Chapter XXVIII. Cap. XXVIII. Of Baptism. De Baptismo. I. Baptism is a sacrament of the I. Baptismus est sacramentum
New Testament, ordained by Jesus Christ, [1914] not only for the solemn admission of the party baptized into the visible Church, [1915] but also to be unto him a sign and seal of the covenant of grace [1916] , of his ingrafting into Christ, [1917] of regeneration, [1918] of remission of sins, [1919] and of his giving up unto God, through Jesus Christ, to walk in newness of life: [1920] which sacrament is, by Christ's own appointment, to be continued in his Church until the end of the world. [1921] Novi Testamenti, a Jesu Christo institutum, [1922] non solum propter solennem personæ baptizatæ in Ecclesiam visibilem admissionem, [1923] verum etiam ut signum eidem sit, et sigillum cum foederis gratiæ, [1924] tum suæ in Christum insitionis, [1925] regenerationis, [1926] remissionis peccatorum, [1927] ac sui ipsius Deo per Christum dedicationis, ad ambulandum in vitæ novitate. [1928] Quod quidem Sacramentum e Christi ipsius mandato est in Ecclesia ejus ad finem usque mundi retinendum. [1929] II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto. [1930] II. Elementum externum in hoc Sacramento adhibendum est Aqua; qua baptizari debet admittendus, a ministro Evangelii legitime ad hoc vocato, in nomine Patris et filii et Spiritus Sancti. [1931] III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person. [1932] III. Baptizandi in aquam immersio necessaria non est; verum baptismus rite administratur aqua superfusa vel etiam inspersa baptizando. [1933] IV. Not only those that do actually profess faith in and obedience unto Christ, [1934] but also the infants IV. Non illi solum qui fidem in Christum eique se obedientes fore actu quidem profitentur, [1935] verum
of one or both believing parents are to be baptized. [1936] etiam infantes qui a Parente vel altero vel utroque fideli procreantur, sunt baptizandi. [1937] V. Although it be a great sin to contemn or neglect this ordinance, [1938] yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, [1939] or that all that are baptized are undoubtedly regenerated. [1940] V. Quamvis grave peccatum sit institutum hoc despicatui habere vel negligere; [1941] non tamen ei salus et gratia ita individue annectuntur, ut absque illo nemo unquam regenerari aut salvari possit, [1942] aut quasi indubium omnino sit regenerari omnes qui baptizantur. [1943] VI. The efficacy of baptism is not tied to that moment of time wherein it is administered; [1944] yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time. [1945] VI. Baptismi efficacia ei temporis momento quo administratur non adstringitur. [1946] Nihilominus tamen, usu debito hujus instituti non offertur solum promissa gratia, verum etiam omnibus (tam infantibus quam adultis) ad quos gratia illa e consilio Divinæ voluntatis pertinet, per Spiritum Sanctum in tempore suo constituto realiter confertur et exhibetur. [1947] VII. The sacrament of baptism is but once to be administered to any person. [1948] VII. Sacramentum Baptismi eidem personæ non est nisi semel administrandum. [1949] Chapter XXIX. Cap. XXIX. Of the Lord's Supper. De Coena Domini. I. Our Lord Jesus, in the night wherein he was betrayed, instituted I. Dominus noster Jesus eadem qua prodebatur nocte instituit corporis
the sacrament of his body and blood, called the Lord's Supper, to be observed in his Church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in, and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body. [1950] et sanguinis sui sacramentum, Coenam Domini quam dicimus, in Ecclesia sua ad finem usque mundi celebrandum, in perpetuam memoriam sacrificii sui ipsius in morte sua oblati, et ad beneficia istius omnia vere fidelibus obsignandum; in eorum item alimentum ac incrementum in Christo spirituale; quoque ad officia cuncta præstanda, prius quidem illi debita, arctiori adhuc nodo tenerentur; ut vinculum denique ac pignus foret communionis illius quæ iis cum Christo et secum ipsis mutuo, tanquam corporis ipsius mystici membris, intercedit. [1951] II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead, [1952] but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same; [1953] so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ's one only sacrifice, the alone propitiation for all the sins of the elect. [1954] II. In hoc Sacramento non Patri suo offertur Christus, sed neque inibi fit reale aliquod sacrificium ad peccatorum remissionem vivis aut mortuis procurandam; [1955] verum unicæ istius oblationis, qua Christus semet ipsum ipse in cruce, et quidem omnino semel obtulit, commemoratio solum; una cum spirituali propterea laudis omnimodæ Deo redditæ oblatione. [1956] Unde Pontificiorum istud sacrificium Missæ (uti loqui amant) plane detestandum sit oportet, utpote maxime injuriam uni illi unicoque Christi sacrificio, quod quidem unica est pro peccatis electorum universus propitiatio. [1957]
III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; [1958] but to none who are not then present in the congregation. [1959] III. In hoc suo instituto præcepit Dominus Jesus Ministris suis, verbum institutionis populo declarare, orare, ac elementis pani scilicet ac vino benedicere, eaque hac ratione a communi ad sacrum usum separare, quinetiam panem accipere et frangere; poculum item in manus accipere; atque {communicantibus una ipsis) utrumque communicantibus exhibere, [1960] nemini autem a congregatione tunc absenti. [1961] IV. Private masses, or receiving this sacrament by a priest, or any other, alone; [1962] as likewise the denial of the cup to the people; [1963] worshiping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ. [1964] IV. Missæ privatæ, sive perceptio hujusce Sacramenti a solo vel Sacerdote vel alio quovis; [1965] prout etiam poculi a populo detensio, [1966] elementorum adoratio, quoque adorentur elevatio aut circumgestatio, ut et prætextu religiosi usus cujuscunque asservatio, sunt quidem omnia tum hujusce Sacramenti naturæ tum Christi institutioni plane contraria. [1967] V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; [1968] albeit, in substance and nature, they still V. In hoc Sacramento externa elementa ad usus a Christo institutos rite separata, ita ad eum crucifixum referuntur ut rerum quas repræsentat nominibus (corporis nempe ac sanguinis Christi) vere quidem, at Sacramentaliter tantum, sint nuncupata, [1969] manent siquidem adhuc quoad substantiam et naturam vere solumque
remain truly, and only, bread and wine, as they were before. [1970] panis ac vinum nihilo minus quam antea fuerant. [1971] VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common-sense and reason; overthroweth the nature of the sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries. [1972] VI. Doctrina illa quæ substantiæ panis ac vini in substantiam corporis et sanguinis Christi conversionem (transubstantiatio vulgo dicitur) sive illam per Sacerdotis consecrationem, sive quomodocunque demum fieri statuit, non scripturæ solum, verum etiam communi omnium sensui ac rationi adversatur, sacramenti naturam evertit, superstitionis multifariæ causa extitit atque etiamnum existit, imo vero et crassissimæ idololatriæ. [1973] VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament, [1974] do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are, to their outward senses. [1975] VII. Digne communicantes, Elementa in hoc Sacramento visibilia dum participant, [1976] una cum iis interne Christum crucifixum et beneficia mortis ejus universa revera et realiter (modo, non carnali quidem aut corporeo, sed spirituali) per fidem recipiunt eisque vescuntur. Corpus siquidem et sanguis Christi non corporeo aut carnali modo in, cum, vel sub pane ac vino; realiter tamen, ac spiritualiter credentium fidei in hoc instituto, non minus quam externis sensibus elementa ipsa, sunt præsentia. [1977] VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet VIII. Homines improbi et ignari externa licet in hoc sacramento percipere possint elementa, rem tamen
they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body andj blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries, [1978] or be admitted thereunto. [1979] per ea significatam non recipiunt; verum indigne illuc accedendo, rei fiunt corporis ac sanguinis Dominici ad sui ipsorum condemnationem. Quapropter homines impii et ignari prout communioni cum Deo potiundæ nullatenus sunt idonei, ita prorsus indigni sunt qui accedant ad mensam Domini; neque sine gravi in Christum peccato, possunt (quamdiu tales esse non destiterint Sacra hæc mysteria participare; [1980] vel ad ea participandum admitti. [1981] Chapter XXX. Cap. XXX. Of Church Censures. De Censuris Ecclesiasticis. I. The Lord Jesus, as king and head of his Church, hath therein appointed a government in the hand of Church officers, distinct from the civil magistrate. [1982] I. Dominus Jesus quatenus Rex et caput Ecclesiæ suæ constituit in ea regimen, quod in officiariorum Ecclesiasticorum manu foret, distinctum a civili Magistratu. [1983] II. To these officers the keys of the kingdom of heaven are committed, by virtue whereof they have power respectively to retain and remit sins, to shut that kingdom against the impenitent, both by the Word and censures; and to open it unto penitent sinners, by the ministry of the gospel, and by absolution from censures, as occasion shall require. [1984] II. Officiariis hisce claves regni coelorum sunt commissæ, quarum virtute obtinent potestatem peccata vel retinendi vel remittendi pro varia peccantium conditione; impoenitentibus quidem regnum illud tam per verbum quam per censuras occludendi, peccatoribus vero poenitentibus tam evangelii ministerio quam absolutione a censuris idem aperiendi, prout occasio postulaverit. [1985]