The Beza Briefing: Sacraments 

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It has been quite a while since I've been reading from Theodore Teddy Baeser, The Christian Faith.

My copy is translated by James Clark. It's blue on the outside. I purchased it from a company in London, and this was first published, this

Christian Faith by Baeser, in Geneva, 1558. I love systematic theologies.

I like dogmatic theologies. I like eclectic theologies. I like scholastic theologies.

I like just theologies in general, and so this is kind of a concise little pocket guide almost compared to some other things.

He, Baeser, moves to Geneva in 1559, so he published this, and then he, this

French man, moves to Geneva, and he worked with Calvin, and then he took over for Calvin five years later after Calvin died.

Then, one year after Calvin dies, he puts out his Greek New Testament with notes.

All that to say, I've been reading Theodore Baeser's Christian Faith, and I call it the

Baeser Briefing, and today I want to talk about sacrifices. No, I want to talk about sacraments.

Are sacraments sacrifices? We shall soon find out. He's under 436.

That's underneath the chapter of the Holy Spirit. There are only two sacraments in the Christian church. That's where we are now in Theodore Baeser, Baeser Briefing, Holy Spirit, No Compromise Radio Ministry.

According to this sense and meaning, we find only two sacraments established by God for the perpetual use of his entire church.

St. Augustine and St. Ambrose themselves count only two. It is a question of holy baptism, which has superseded circumcision, and the other purification of the law, and the holy supper of our

Lord, which was prefigured by the Passover Lamb. To have a fuller understanding, we shall speak of them firstly in a general manner, then each of them in particular.

So what we do if you're not used to the Baeser Briefing is I read a little bit, and then I talk. And if I don't think

I know what to say, if I don't think I'm smart enough to elucidate, I then just keep reading.

So if there's long sections of me reading... You belong in the circus,

Spock. I know, I know. The four points which must be considered when the sacraments are treated.

There are four principal points which shall consider in dealing with the sacraments.

The first concern is the signs, what they are and in what sense they are called signs. The second concern is what is signified by them.

The third concern is the conjunction of the signs and the reality signified. The fourth concern is the manner by which the one partakes as much of the signs as of the reality signified.

Let us close in prayer. Now, if you're a

Baptist, you're already going, what in the world is happening? First point, what we understand by the word sign on the subject of the sacraments and why the

Lord has chosen very simple and common things for signs, which is going to be very fascinating because if you think of the

Old Testament and you think of the tabernacle and especially the temples and you think of gold, visual, sensual in terms of sights and sounds and smells, it was spectacular.

Marble, gold, trumpets, aroma, incense. It is truly spectacular.

And then now what do we have? Well, we have bread, wine, water.

That's it. Beza. We use the word sign in speaking of the sacraments not to designate a sign which is quite bare and empty as if something were represented to us by a painting or some simple memorial, but in order to declare that the

Lord, according to a singular goodness, and to come to the aid of our weakness, uses external and corporeal things to represent to our external senses very great divine things.

These latter He truly communicates to our internal being by His Holy Spirit. So then

He gives to us the reality signified of which we shall speak presently as much as He does the external and corporeal signs.

Moreover, it must be noted that we understand by this name sign not only the material things which are used in the sacraments as the water and baptism, the bread and wine and the supper, but we also understand under the name sign the ceremonies themselves of these mysteries for they are not without significance.

That is why we also hold that it is not lawful to add or to subtract from them. It must also be noted that our

Lord, knowing the vanity of our nature that inclines to idolatry, willed to establish few sacraments in His church, only two.

Now, I've never really thought about that, but I think that's a good insight, what's going to happen.

You know, it's like you have that snake that's made of bronze that Moses lifted up in the wilderness.

I believe in Numbers 21, and if you looked at that snake, that unclean thing lifted up, you would not die from the snake bite.

And it seems counterintuitive. You should probably put aloe vera juice on your leg, or you should try to lance your leg and try to squeeze out some of the poison.

But you have to look. You have to believe God's Word, take Him in His Word, and look to this unclean thing lifted up.

And then after that all happened, and some people did, some people didn't, those that did live, those that didn't died, and then what happens?

It's used as a talisman. It is used as something nesh, or something nesh.

It's called neshness. Nosferatu. We've got an idol factory in our hearts, and so there's just two.

Interesting. And what is more, Basa says, He purposed to use them in very simple signs and ceremonies.

The material signs chosen are water, bread, and wine. Hey, I got that right. And the ceremonies are sprinkling, eating, and drinking.

These are very ordinary things among men, and this for fear that man, in making use of these mysteries and sacraments, which were established to raise and attract him to heaven, might come on the contrary to stop at the external and earthly things.

So we don't have too many sacraments, and we have simple sacraments, water, bread, and wine, associated with sprinkling, eating, and drinking.

You say, Mike, are you a Baptist? Yes, I am. I'm just reading the book. Maybe they're talking about sprinkling in a hospital bed when somebody's hooked up to oxygen.

Those, therefore, who, not satisfied with this heavenly simplicity, have added to it something of their own, thinking they will magnify the sacraments by this means, have either not recognized the intention of our

Lord or have deliberately attempted to obstruct Him. And their poor judgment on this issue has meant that the sacraments have been degraded and turned into vile and abominable idolatry.

And, of course, he's writing against the Roman Catholic Church. The error of those who remove the substance of the signs and the sacraments.

Section 439. Beza, the signs have a singular correspondence and relation to the things of which they are the living images because of the character which

God has stamped and engraven on them by His Word. Therefore, it follows from this that those who remove the whole quality of the sacraments who teach that the substance of the signs comes to be changed or abolished are acting like magicians.

And, again, you can see the backdrop of the Roman Catholic Church. By the way, if you want to study church history, you're not going to see seven sacraments in the first century, the second century.

You're really going to have to move along. The modern -day version of Rome doesn't start until pretty late.

The change which is made in the things used in the sacraments. Thus, in the sacrament, the signs undergo no change as to their substance, their natural quality, or their quantity, but only as to the use and end for which they are appointed in the

Church of God. For they signify to us realities which are truly spiritual and divine.

This does not come from their nature, but it is due to the appointment of Christ. Therefore, when you take the bread and the wine, it's the bread and the wine.

It doesn't change in quantity or quality. It goes on.

For the water, by its nature, is made to wash the dirt from the body, the bread and wine to nourish this body.

While in the sacraments, they have quite another use. So, just in general, when you have water, bread and wine, you take water and you wash, and you take bread and wine and you eat and nourish your body.

Well, in the sacraments, they have quite another use. They represent, as before our eyes, the mysteries of our salvation.

We shall speak of this in its place. And so, to better understand this, one can use a similitude from human things.

We can compare the water, bread and wine of the sacrament to the wax destined for a public seal.

All right? Let's see what he means. This in itself differs nothing from ordinary wax.

It differs only because of the use to which it is intended.

And he who would damage the wax, marked with the public seal, would be held worthy of death as guilty of having committed a treasurable crime.

All right. So, what Beza is doing is he's saying the sacraments with water, of course for baptism, bread and wine for the

Lord's Supper, it's like wax destined for a public seal. Okay.

It's regular wax, but the use of the wax is something different.

And the use of just regular wax is you can just spill it, drop it or whatever. I always think it's kind of interesting on Christmas Eve, we sing

Silent Night at the church with candles out. And if you ever want to know what page

Silent Night is in the hymnals that we have, we still have hymnals, then you just find the page that's covered with wax.

Not a sign, not a seal, just wax. It differs, the wax does, because it's used for a public seal.

And if you then damage that public seal, you'd be guilty of messing around with that.

It has nothing to do with the wax per se. It has to do with not ordinary wax, but the way the wax is used.

441 Beza. Where this alteration and change of the things used in sacraments comes from. This change, therefore, does not depend at all on the pronouncing of certain words, as sophists and deceivers teach, but on the ordinance of God contained in His Word.

Thus then the Word, i .e. the institution by Christ, as the evangelist and St. Paul made known to us, is as the soul of the signs of the sacraments.

Thus, in dependence on what is contained in the Word, the water, bread, and wine become sacraments, i .e.

true signs and seals of what the Word promises, and what is truly signified by them.

So we have a signification. What is the significance? What is truly signified by them?

442, here on No Compromise Radio Ministry. This change is not perpetual.

Since this change regards the use only, the use of the church in public, it follows that apart from the administration of the sacraments by this

Act, it no longer exists. That is why all those who attribute some holiness to the water in baptism, or who carry in procession and adore the bread of the supper, see again his foil, as if this were something from heaven, even more as if it were properly body of the

Lord, are guilty of a double idolatry and truly have nothing whereby they can justify themselves.

He's after and against transubstantiation and, of course, adoration of the wafer.

It's the wafer. For firstly, it is an abominable superstition to transfer to the signs which are on the earth the honor which belongs to him alone who is far above in heaven.

That's important. Did you get that? I'll reread it. It is an abominable superstition to transfer to the signs which are on the earth the honor which belongs to him alone who is far above in heaven.

Moreover, since apart from the act of baptism, the water is no sacrament, but plain water, and apart from the administration of the supper, the bread and wine are no signs of the body and blood of the

Lord, but only bread and wine. If you're using bread, water, and wine in any other circumstance, it's just bread, water, or wine.

It follows that the superstitious devotees who worship these things do not worship even the sacraments, but only and simply the creations of God.

If these could speak, they would doubtless rebuke those who worship them for such horrible blasphemy.

Hey, stop that! Says the bread. Cut that out, says the wine.

The water says repent. I like the way he wrote that.

443. Is your mind getting blown yet? You've got to hang in there because we're just working through.

We've got a lot of sections to go, so hang in there. 443, second point.

The reality signified in the sacraments. The promises to which the sacraments are attached as authentic seals point to Jesus Christ alone.

The promises point to Jesus alone. That is why Jesus Christ himself first, then all the goods and treasures which are in him are the sole reality which the

Father very graciously gives to us to lead us to eternal life, 1 Corinthians 10. He signifies this to us truly and certainly by these visible signs.

And the word added to the signs joins to stir up and strengthen our faith by which alone we can receive this treasure which is presented to us.

And in that, this communion and union between us and Christ concerns each member of the church individually.

The mutual communion which must exist between those who are members of the one body is a second end of the sacraments.

How the reality of the sacraments, i .e. Jesus Christ, is joined to the signs. Okay, here we go.

Put your thinking cap on. The reality signified, i .e. Jesus Christ and all his benefits is always presented in truth and without any deceit by God who is true in his promise.

In this respect, the sign and the reality signified are always united for God offers the one and the other in a true way.

This union is in no way made in virtue of the words pronounced. It would be sorcery to so speak.

And again, what the Catholic priest says and the little dinging of the bell and other things, this is, you know, this is turned into literal body and blood of Jesus.

It's more like sorcery according to Beza. It is not a natural and local union for the body of Jesus Christ is not a fantastic invisible body which does not fill space, nor is it infinite.

It is not done by the sanctity of the one who declares the ordinance of God or administers the sacrament for all depends on the authority of God alone and not on men.

Of course, we understand that Jesus's body is not omnipresent. His body is localized body in heaven.

And of course, his divine nature is omnipresent, but the conjunction between the sign and the reality signified is made by the force and power of the

Holy Spirit alone through him. Jesus Christ who has scripture testifies as a man is in heaven and nowhere else is as truly given to us to tell us who we are on earth as the signs which are used in the sacraments.

Thus as the promise expressly assures us our faith contemplates him in the sacraments.

Okay, what is one of the things we're doing in the Lord's supper?

Contemplating him and climbs up to heaven to embrace him more and more and joins us to him.

The distinction between the signs and the reality signified. Although this union is very true and very close, it is very necessary to observe that the substance or the matter of the signs must not be abolished nor the signs be confounded with the reality signified.

In fact, although God gives us the one and the other and unites the one to the other, he nevertheless gives them to us in a distinct manner.

Thus very often, as we shall soon see, someone who receives the signs will receive nothing less than the reality signified and presented with the signs.

I know this is an overload for most NoCo listeners, but we're just reading it anyway.

I want to make some more comments, but I want to get a little farther along because what I want to say, he's going to say.

He's just working through, point by point by point, making sure we don't turn into Roman Catholics or, for that matter,

Lutherans in terms of consubstantiation. And you can even get a little bit of the dig about consubstantiation with the

Christology of the Lutherans not liking the Calvinisticum extra, that is to say,

Christ human nature localized in heaven alone. The manner of communicating the signs in the sacraments.

Thus, as we have said, the sign and the reality signified are united, but in such a way that they are nevertheless distinct from one another.

Speaking of the external sign, we say that it is received in a natural manner as much by believers as by unbelievers.

But this for different ends. For believers in receiving the sign, the reality signified, receive an increase in their faith with a view to salvation and eternal life.

But unbelievers only receiving the sign alone receive their judgment and their condemnation. In fact, in refusing the reality signified, which is as truly offered to them by God as the sign, they defile and dishonor it as much as in their power, so much for the communication of the sign.

But as for the reality signified, that is, as for Jesus Christ and all his benefits, we've already shown that the sole means of communicating this is by faith.

Thus, he who does not bring faith cannot receive the reality signified in the sacraments.

And he who brings true faith receives this reality in a genuine manner, trusting and believing what's happening, the object of your faith, not with the teeth, nor in the stomach, nor in any other corporal or coarse manner which is contrary to the reality and ascension of the body of the

Lord Jesus. So, this is not having to do with teeth and stomachs, right?

The issue here is faith. Teeth and stomachs, that is in contrary.

If you think it's really the body and blood of Jesus, you forgot about the ascension. So, we're going to do this 1

Corinthians 11 until he comes, knowing that he's already ascended. He's died and he's been raised, and he's coming back.

The ascension is true. And if the ascension is true, the body of the Lord Jesus has nothing to do with any place on earth, including some faux communion table.

It's contrary to the reality and ascension of the body of the Lord if you think it's teeth and stomach. But in a spiritual manner, by faith.

And this manner is efficacious and certain as if it were natural. For the power of faith, or rather the word of God and in the sacraments from whom we have faith, it is such that rises to heaven.

It does not make the body of Christ descend. Okay. You've waited a long time for something that you could understand, so can

I. I feel your pain. Here we go.

This is worth it. After 24 minutes of me reading poorly. With whom we have faith in such that it rises to heaven.

It does not make the body of Christ descend and return from heaven. For he shall remain there until he comes to judge the living and dead, as scripture testifies,

Acts chapter 3. And faith does not wish nor wish to contradict this. But this power is such that faith rises to heaven in founding itself upon the promises of God.

There in all truth, it unites and so to speak, incorporates to Christ those in whose heart it dwells.

This is the reason why in the liturgy, which the early church observed, this phrase was in use, lift up your hearts.

This was to encourage the believers not to linger over and cleave to the external signs, but to use them as ladders to climb up to Christ who is in heaven.

Isn't that good? Okay, redeemed. The whole show is redeemed. The Bazaar briefing is redeemed.

Lift up your hearts. Now, if you thought somehow the power was in the sacrament, that it was in the actual eating, the natural, that is the bread and drinking the wine are in the water.

And you said, you know what? This is changed into the body and blood of the

Lord Jesus. You need these words. Lift up your hearts. You need to look past the bread.

You need to look past the wine. You need to look past the grape juice and use them as ladders to climb up to Christ who is in heaven.

Okay, there we go. That's important. That's important when it comes to the Lord's supper.

That's important when it comes to baptism. That's important when it comes to signs and the things that it signifies.

Very, very important. Jesus has ascended. You need the

Lord's table to remind you and to be reminded, lift up your hearts. It's a ladder.

It's lifting your hearts. Jesus is in heaven. And these wonderful truths need faith.

You need to bring faith to receive the reality signified, Beza says. The power of faith, it's not in the bread and the juice to give you nourishment.

With whom we have faith, rising our eyes, as it were, our eyes of faith, not to make the body of Christ descend, but lifting our eyes up, lift up your hearts.

My name is Mike Ebenroth. This is No Compromise Radio Ministry. We're going through the Beza briefing. On NOCO today is the sacraments, and you can learn more if you want to pull up his

Christian faith and read it on your own. Again, Mike Ebenroth, No Compromise Radio Ministry. Don't forget to tell other people that the