699.真正的基督徒会不承认这两项圣礼是神圣的，事实上是基督教界最神圣的敬拜仪式吗？但有谁知道它们的神圣居于何处，或来自哪里？对于圣餐的设立，从属世义所知道的全部内容，就是吃基督的肉，喝祂的血，饼和酒则代表这些事物。这只会让人想到，它之所以神圣，唯一的原因在于它们是主所吩咐的。故，教会中最聪明的神学家教导说，当圣言加到或靠近这元素时，它就变成了一项圣礼。但是，对神圣缘由的这种解释无法令人信服，因为这元素或象征里面并不存在神圣的任何证据，只存有记忆。因此，有些人领受圣餐是因为他们相信自己的罪能藉着它被赦免，有些因为相信它能使人成圣，有些则因为认为它能增强信，从而加快救赎。然而，那些轻看它的人，领受圣餐仅仅因为他们打小养成了习惯；有些人则放弃这种操练，因为他们看不到领受它的理由。但不敬虔的人背离它，自言自语说：“它不就是被牧师贴上神圣标签的仪式吗？除了饼和酒外，它还有什么？它不就是打着一个幌子，说悬挂在十字架上的基督圣体与祂流出的宝血，连同饼和酒一起被分发到圣餐中吗？”等等。
699. 真正的基督徒会不承认这两项圣礼是神圣的, 事实上是基督教界最神圣的敬拜仪式吗? 但有谁知道它们的神圣居于何处, 或来自哪里? 对于圣餐的设立, 从属世义所知道的全部内容, 就是吃基督的肉, 喝祂的血, 饼和酒则代表这些事物。 这只会让人想到, 它之所以神圣, 唯一的原因在于它们是主所吩咐的。 故, 教会中最聪明的神学家教导说, 当圣言加到或靠近这元素时, 它就变成了一项圣礼。 但是, 对神圣缘由的这种解释无法令人信服, 因为这元素或象征里面并不存在神圣的任何证据, 只存有记忆。 因此, 有些人领受圣餐是因为他们相信自己的罪能藉着它被赦免, 有些因为相信它能使人成圣, 有些则因为认为它能增强信, 从而加快救赎。 然而, 那些轻看它的人, 领受圣餐仅仅因为他们打小养成了习惯; 有些人则放弃这种操练, 因为他们看不到领受它的理由。 但不敬虔的人背离它, 自言自语说: “它不就是被牧师贴上神圣标签的仪式吗? 除了饼和酒外, 它还有什么? 它不就是打着一个幌子, 说悬挂在十字架上的基督圣体与祂流出的宝血, 连同饼和酒一起被分发到圣餐中吗? ”等等。
699. Every true Christian acknowledges that these two sacraments are holy, and are in fact the holiest acts of worship in Christianity; but who knows where their holiness comes from or where it resides?
The only thing we know from the earthly meaning of Scripture about the establishment of the Holy Supper is that people were given Christ's flesh to eat and his blood to drink in the form of bread and wine. Why was this a holy thing to do? People could not help but conclude that it was holy simply because the Lord commanded it to be done. Therefore the best minds in the church came up with the claim that when the Word gets close to the elements, they become sacramental. But this story of where the holiness comes from is just something that people are told to keep in mind; it does not actually make any sense and is not visibly reflected in the elements or their symbolism.
Therefore some people take the Holy Supper with a feeling of confidence that their sins are forgiven by the ceremony; some take it because they believe it sanctifies them; some take it because they believe it strengthens their faith and promotes their salvation. People who do not take the ceremony seriously, however, only continue taking it because they developed the habit as young adults; and some who see nothing rational about it do not take it at all. Godless people have an outright aversion to it. They say to themselves, "It is just a ritual that the clergy have told us is sacred. What is it but bread and wine? What is this nonsense that the body of Christ, which hung on the cross, and the blood that he shed at the time, are shared with the participants along with the bread and wine?" and other arguments like that.
699. Does any true Christian fail to acknowledge that those two sacraments are holy, in fact the holiest rites of worship in Christianity? But does anyone know in what their holiness resides, or what is its source? There is no more to be learned from the natural sense of the description of the institution of the Holy Supper, than the fact that Christ's flesh is given for us to eat, and His blood for us to drink, and the bread and wine stand for these. This can only lead to the thought that the sole reason why they are holy is that they were ordered by the Lord. The cleverest theologians in the church have therefore laid it down that when the Word approaches the element, it becomes a sacrament. But this origin of its holiness is not apprehensible by the understanding, neither is it visible in its elements or symbols, but is only held in the memory. For this reason some attend it because they trust that their sins are by its means forgiven, some because they believe it sanctifies, some because it strengthens faith and so also conduces to salvation. Those, however, who treat it lightly, attend only because they formed that habit from childhood; and some give up the practice because they can see no reason for it. But the irreligious turn their backs on it and say to themselves: 'What are they but ceremonies given an air of holiness by the clergy? What is there in it but bread and wine? What is it but a pretence that they are the body of Christ which hung upon the cross, and that His blood which was then shed is distributed together with bread and wine to the communicants?' And more besides.
699. What true Christian does not acknowledge that these two sacraments are holy, and in Christendom are even the most holy things of worship? But who knows wherein their holiness resides, or whence it is? In the institution of the holy supper all that is known from the natural sense is that the flesh of Christ is given to eat, and His blood to drink, and that the bread and wine stand for these. From this who can think otherwise than that it is holy merely because it is commanded by the Lord? Therefore the most sagacious men in the church have taught that the element becomes a sacrament when the Word is added to it [in the service]. But as such a source of holiness does not satisfy the understanding, and there is no evidence of it in the element or symbols, but is only a matter of memory, so the sacrament is observed by some from a confidence that by means of it their sins are forgiven, by others because they believe it sanctifies, by others because it strengthens their faith, and thus promotes salvation; while those who think lightly of it, come to it simply because they have been accustomed to do so from childhood; and others neglect it because they see no reason in it. But the impious turn away from it, saying to themselves, "What is it but a ceremony stamped with holiness by the clergy? For what is there in it but bread and wine? And what is it but a fiction that the body of Christ which hung upon the cross, and His blood which was then poured out, are distributed to the communicants along with the bread and wine?" And so on.
699. Every one who is truly a Christian acknowledges that the two sacraments, Baptism and the Holy Supper, are holy; and indeed, that they are the holiest things of worship in Christendom; but no one knows wherein their holiness lies or whence it is derived. From the institution of the Holy Supper, in the natural sense, we learn nothing more than that the flesh of Christ is given us to eat, and His blood to drink; and that bread and wine are in place of these. Consequently, who can think otherwise than that it is holy only on account of the command of the Lord? Therefore, some very clever thinkers in the Church have taught that when the Word is added to the element, a sacrament is the result. This origin of its sanctity, however, does not come within the comprehension of the understanding, nor is it evident from its elements or symbols; it is only recorded in the memory. Some, therefore, observe the Holy Supper in the trust that sins are remitted through its means; some because they believe that it sanctifies; and some because it strengthens faith, and thus also promotes salvation.
Those who think lightly of it, attend it merely in compliance with custom, because they have always done so from childhood; others again, because they see no reason in it, neglect it. The irreligious, however, turn away from it, saying to themselves, "What is it but a ceremony, which has been invested with sanctity by the clergy? For what is there in it but bread and wine? It is a mere fiction that the body of Christ which hung upon the cross, and His blood which was then shed, are dispensed along with the bread and wine to the communicants." And so on.
699. Quis vere Christianus non agnoscit, quod duo illa Sacramenta sint sancta, imo quod sint sanctissima cultus in Christianismo, sed quis novit ubi illorum sanctitas residet, aut unde illa est: in Institutione Sanctae Coenae ex sensu naturali, non plus scitur, quam quod Christi Caro ad manducandum, et Ipsius Sanguis ad bibendum dentur, et quod pro illis sint Panis et Vinum; quis inde aliter potest cogitare, quam quod Sancta sit solum propter mandatum e Domino, quare sagacissimi ab Ecclesia tradiderunt, quod dum accedit Verbum ad Elementum fiat Sacramentum: sed quia haec origo sanctitatis ejus non cadit in intellectum, nec apparet in elementis seu symbolis ejus, sed modo in memoriam, quapropter quidam ex fiducia, quod peccata per illam remittantur, obeunt illam, quidam quia credunt quod sanctificet, quidam quia fidem corroborat, et sic etiam promovet salutem; illi autem qui leve de illa cogitant, ex sola consuetudine a pueritia frequentant illam, et quidam quia nihil rationis de illa vident, omittunt illam; impii vero avertunt se ab illa, et secum dicunt, quid illa, nisi quaedam Ceremonia, pro qua Sanctitas impressa est a Clero, nam quid ibi nisi Panis et Vinum, et quid nisi quam figmentum, quod Corpus Christi, quod pependit super cruce, et quod Sanguis Ipsius qui tunc effusus est, una cum Pane et Vino Communicantibus distribuantur; praeter alia.