Geneva Catechism (301 - 310)

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Q. 301. But are we not to use diligence, and zealously strive to profit in it by reading, hearing, and meditating?

A. Yea, verily: seeing that every one ought to exercise himself in the daily reading of it, and all should be especially careful to attend the sermons when the doctrine of salvation is expounded in the assembly of the faithful.


Q. 302. You affirm then that it is not enough for each to read privately at home, and that all ought to meet in common to hear the same doctrine?

A. They must meet when they can-that is, when an opportunity is given.


Q. 303. Are you able to prove this to me?

A. The will of God alone ought to be amply sufficient for proof; and the order which he hath recommended to his church is not what two or three only might observe, but all should obey in common. Moreover, he declares this to be the only method of edifying as well as preserving. This, then, should be a sacred and inviolable rule to us, and no one should think himself entitled to be wise above his Master.


Q. 304. Is it necessary, then, that pastors should preside over churches?

A. Nay; it is necessary to hear them, and listen with fear and reverence to the doctrine of Christ as propounded from their lips.


Q. 305. But is it enough for a Christian man to have been instructed by his pastor once, or ought he to observe this course during life?

A. It is little to have begun, unless you persevere. We must be the disciples of Christ to the end, or rather without end. But he has committed to the ministers of the Church the office of teaching in his name and stead.


Q. 306. Is there no other medium, as it is called, than the Word by which God may communicate himself to us?

A. To the preaching of the Word he has added the Sacraments.


Q. 307. What is a Sacrament?

A. An outward attestation of the divine benevolence towards us, which, by a visible sign, figures spiritual grace, to seal the promises of God on our hearts, and thereby better confirm their truth to us.


Q. 308. Is there such virtue in a visible sign that it can establish our consciences in a full assurance of salvation?

A. This virtue it has not of itself, but by the will of God, because it was instituted for this end.


Q. 309. Seeing it is the proper office of the Holy Spirit to seal the promises of God on our minds, how do you attribute this to the sacraments?

A. There is a wide difference between him and them. To move and affect the heart, to enlighten the mind, to render the conscience sure and tranquil, truly belongs to the Spirit alone; so that it ought to be regarded as wholly his work, and be ascribed to him alone, that no other may have the praise; but this does not at all prevent God from employing the sacraments as secondary instruments, and applying them to what use he deems proper, without derogating in any respect from the agency of the Spirit.


Q. 310. You think, then, that the power and efficacy of a sacrament is not contained in the outward element, but flows entirely from the Spirit of God?

A. I think so; viz., that the Lord hath been pleased to exert his energy by his instruments, this being the purpose to which he destined them: this he does without detracting in any respect from the virtue of his Spirit.


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