XIV. Nothing, however, was further from the intention of the fathers, than to establish such a perfection as has since been fabricated by these hooded sophisters, which goes to set up two kinds of Christianity. For no one had then given birth to that sacrilegious dogma, which compares the monastic profession to baptism, and even openly asserts it to be a species of second baptism. Who can doubt that the fathers would have sincerely abhorred such blasphemy? As to the concluding observation of Augustine, respecting the ancient monks, that they devoted themselves wholly to charity, what need is there for a word to be said to demonstrate it to be altogether inapplicable to this modern profession? The fact itself declares, that all who retire into monasteries separate themselves from the Church. For do they not separate themselves from the legitimate society of believers, by taking to themselves a peculiar ministry and a private administration of the sacraments? What is a disruption of the communion of the Church, if this be not? And to pursue the comparison which I have commenced, and to conclude it at once, what resemblance have they in this respect to the monks of ancient times? Though they lived in a state of seclusion from other men, they had no separate Church; they received the sacraments with others; they attended the solemn assemblies to hear preaching, and to unite in prayers with the company of believers; and there they formed a part of the people. In erecting a private altar for themselves, what have the present monks done, but broken the bond of unity? For they have excommunicated themselves from the general body of the Church, and have shown contempt of the ordinary ministry, by which it has pleased God that peace and charity should be preserved among his servants. All the present monasteries, therefore, I maintain to be so many conventicles of schismatics, who disturb the order of the Church, and have been cut off from the legitimate society of believers. And to place this division beyond all doubt, they have assumed various names of sects; and have not been ashamed to glory in that which Paul execrates beyond all possibility of exaggeration. Unless we suppose that Christ was divided by the Corinthians, when every one boasted of his particular teacher;[1087] and that it is now no derogation from the honour of Christ, when, instead of the name of Christians, some are called Benedictines, others Franciscans, others Dominicans; and when they haughtily assume these titles to themselves as the badges of their religious profession, from an affectation of being distinguished from the general body of Christians.
XV. The differences which I have stated, between the ancient monks and those of the present age, relate not to manners, but to the profession itself. Let it, therefore, be remembered by the readers, that I have spoken of monachism rather than of monks, and have censured those faults which are not merely chargeable on the lives of a few, but which are inseparable from the life itself. The great dissimilarity of their manners can hardly require a particular representation. It is obvious, that there is no order of men more polluted with all the turpitude of vice; none more disgraced by factions, animosities, cabals, and intrigues. In some few convents, indeed, they live in chastity; if chastity it must be called, where concupiscence is so far restrained as not to be publicly infamous; but it is scarcely possible to find one convent in ten, which is not rather a brothel than a sanctuary of chastity. What frugality is there in their food? They are exactly like so many swine fattening in a sty. But lest they should complain that I handle them too roughly, I proceed no further; though in the few particulars upon which I have touched, whoever knows the matter of fact will acknowledge that I have confined myself to the simple truth. Augustine, at a time when, according to his own testimony, monks were so eminent for the strictest chastity, yet complains that there were many vagabonds among them, who, by wicked arts and impostures, extorted money from the unwary, who exercised a scandalous traffic by carrying about the relics of martyrs, and even sold the bones of any dead men as the bones of martyrs, and who brought disgrace on the order by a great number of similar crimes. As he declares that he had seen no better men than those who had been improved in monasteries, so he complains that he had seen no worse men than those who had been corrupted in monasteries. What would he say, at the present day, to see almost all monasteries, not only filled, but overflowing, with so many and such desperate vices? I say nothing but what is notorious to every person; though this censure is not applicable to all without any exception. For as the rule and discipline of holy living has never been so well established in monasteries, but that there were always some drones very different from the rest, so I do not say that the monks of the present day have so far degenerated from that holy antiquity, that there are not still some good men among their body; but they are few, dispersed and concealed among a vast multitude of the wicked and abandoned; and they are not only held in contempt, but insulted and molested, and sometimes even treated with cruelty by the rest; who, according to a proverb of the Milesians, think that no good man ought to be suffered to remain among them.
XVI. By this comparison of ancient and modern monachism I trust I have succeeded in my design of evincing the fallacy of the plea, which the present men of the hood allege in defence of their profession, from the example of the primitive Church; as they differ from the early monks just as apes do from men. At the same time, I admit that even in the ancient system which Augustine commends, there is something which I cannot altogether approve. I grant, they discovered no superstition in the external exercises of a too rigid discipline; but I maintain that they were not free from excessive affectation and misguided zeal. It seemed a good thing to forsake their property in order to exempt themselves from all earthly solicitude; but God sets a higher value on pious exertions for the government of a family, when a holy father of a family, free from all avarice, ambition, and other corrupt passions, devotes himself to this object, that he may serve God in a particular calling. It is a beautiful thing to live the life of a philosopher in retirement, at a distance from the society of men; but it is not the part of Christian charity for a man to act as if he hated all mankind, withdrawing to the solitude of a desert, and abandoning the principal duties which the Lord has commanded. Though we should grant that there was no other evil in this profession, yet certainly this was not a small one, that it introduced a useless and pernicious example into the Church.
XVII. Let us now examine the nature of the vows by which monks in the present day are initiated into this celebrated order. In the first place, their design is to institute a new service, in order to merit the favour of God; therefore I conclude, from the principles already established, that whatever they vow is an abomination in the sight of God. Secondly, without any regard to the calling of God, and without any approbation from him, they invent for themselves a new mode of life, in conformity with their own inclinations; therefore I maintain it to be a rash and unlawful attempt, because their consciences have nothing to rest upon before God, and “whatsoever is not of faith, is sin.”[1088] Thirdly, they bind themselves to many corrupt and impious services, comprehended in the monachism of the present day; therefore I contend, that they are not consecrated to God, but to the devil. For why was it lawful for the prophet to say of the Israelites, that “they sacrificed unto devils, not to God,”[1089] only because they had corrupted the true worship of God with profane ceremonies; and why shall it not be lawful for us to say the same of the monks, whose assumption of the hood is accompanied with the yoke of a thousand impious superstitions? Now, what is the nature of their vows? They promise to God to maintain perpetual virginity, as if they had previously stipulated with him that he should exempt them from the necessity of marriage. They have no room to plead, that they make this vow merely in a reliance on the grace of God; for as he declares that it is not given to all men,[1090] we have no right to entertain a confidence that we shall receive the special gift. Let those who possess it use it: if they experience disquietude from the stimulations of passion, let them have recourse to his aid by whom alone they can be strengthened to resist. If they are unsuccessful, let them not despise the remedy which is offered to them. For those who are denied the gift of continence, are undoubtedly called to marriage by the voice of God. By continence I mean, not a mere abstinence of the body from fornication, but an unpolluted chastity of mind. For Paul enjoins the avoidance not only of external impurity, but also of the internal burning of libidinous desire.[1091] It has been a custom, they say, from time immemorial, for persons who intended to devote themselves entirely to the Lord, to bind themselves by a vow of continence. I confess that this custom was practised in the early ages; but I cannot admit those ages to have been so free from every fault, that whatever was done then must be received as a rule. And it was only by degrees that in process of time things were carried to such an extreme of rigour that no one, after having made the vow, was permitted to recall it. This is evident from Cyprian. “If virgins have faithfully dedicated themselves to God, let them persevere in modesty and chastity without any disguise. Thus, being firm and constant, they may expect the reward of virginity. But if they will not, or cannot persevere, it is better for them to be married, than with their pleasure to fall into the fire.” With what reproaches would they now hesitate to stigmatize a person who would wish to introduce such a reasonable limitation of the vow of continence? They have widely departed, therefore, from the ancient custom, in refusing to admit the least moderation or relaxation, if any one be found incapable of performing the vow; and not only so, but they are not ashamed to pronounce that he commits a greater sin, if he remedies his intemperance by taking a wife, than if he contaminates his body and soul with fornication.
XVIII. But they still pursue the argument, and endeavour to show that vows of this kind were in use in the times of the apostles; because Paul says that widows who, after having been received into the public service of the church, married, had “cast off their first faith.”[1092] I do not deny that widows who dedicated themselves and their services to the Church, thereby entered into a tacit obligation never to marry again; not because they placed any religion in such abstinence, as began to be the case afterwards; but because they could not discharge that office without being at their own disposal, free from the restraint of marriage. But if, after having pledged their faith, they contemplated a second marriage, what was this but renouncing the calling of God? It is no wonder, therefore, if he says that with such desires “they wax wanton against Christ.” Afterwards, by way of amplification, he subjoins, that they failed of performing what they had promised to the Church, so that they even violated and annulled their first faith pledged in baptism; which includes an engagement from every one to fulfil the duties of his calling. Unless it be thought better to understand the meaning to be, that having, as it were, lost all shame, they would thenceforward have no longer any regard for virtue, but would abandon themselves to every kind of profligacy, and in a licentious and dissolute life exhibit the greatest contrariety to the character of Christian women—an interpretation which I much approve. We reply, therefore, that those widows, who were then received into the service of the Church, imposed on themselves the condition of perpetual widowhood; if they afterwards married, we easily understand their situation to have been as Paul states, that, casting off shame, they betrayed an insolence unbecoming Christian women; and that thus they not only sinned in breaking their faith pledged to the Church, but in departing from the common obligations of pious females. But first, I deny that they engaged to remain in a state of widowhood for any other reason than because marriage would be altogether incompatible with the office which they undertook; or that they bound themselves to widowhood at all, except as far as the necessity of their vocation should require. Secondly, I do not admit that their profession was so binding, but that even then it was better for them to marry than to be inflamed with concupiscence, or to be guilty of any impurity of conduct. Thirdly, I observe that Paul prescribes that age which is generally beyond all danger, forbidding any to be received under threescore years old; and especially when he directs that the choice shall be limited to those who have been content with one marriage, and have thus already given proof of their continence. And we condemn the vow of celibacy for no other reason, but because it is unjustly considered as a service acceptable to God, and is rashly made by those who have not the power to keep it.
XIX. But how was it possible to apply this passage of Paul to nuns? For widows were appointed deaconesses, not to charm God by songs or unintelligible murmurs, and to spend the rest of their time in idleness; but to serve the poor on behalf of the whole Church, and to employ themselves with all attention, earnestness, and diligence, in the duties of charity. They made a vow of widowhood, not with a view of performing any service to God in abstaining from marriage, but merely that they might be more at liberty for the discharge of their office. Lastly, they made this vow, not in their youth, nor in the flower of their age, to learn afterwards, by late experience, over what a precipice they had thrown themselves; but, when they appeared to have passed all danger, they made a vow equally consistent with safety and with piety. But, not to urge the two former considerations, it is sufficient to observe, that it was not allowable for women to be admitted to make vows of continence before the age of sixty years; since the apostle says, “Let not a widow be taken into the number under threescore years old.” “I will that the younger women marry and bear children.”[1093] The subsequent admission of this vow at the age of forty-eight years, then forty years, and then thirty, can by no means be excused; and it is still more intolerable that unhappy girls, before they are old enough to be capable of knowing or having any experience of themselves, should be inveigled by fraud and compelled by threats to entangle themselves in those execrable snares. I shall not stay to oppose the other two vows, made by monks and nuns, of poverty and obedience. I will only observe, that beside the many superstitions with which, under existing circumstances, they are interwoven, they appear to be framed for the purpose of mocking both God and men. But that we may not seem too severe in agitating every particular point, we shall content ourselves with the general repetition already given.
XX. The nature of those vows which are legitimate and acceptable to God, I think, has been sufficiently declared. Yet as timid and inexperienced consciences, even after they are dissatisfied with a vow, and convinced of its impropriety, nevertheless feel doubts respecting the obligation, and are grievously distressed, on the one hand, from a dread of violating their promise to God, and, on the other, from a fear of incurring greater guilt by observing it, it is necessary here to offer them some assistance to enable them to extricate themselves from this difficulty. Now, to remove every scruple at once, I remark, that all vows, not legitimate or rightly made, as they are of no value with God, so they ought to have no force with us. For if in human contracts no promises are obligatory upon us, but those to which the party with whom we contract wishes to bind us, it is absurd to consider ourselves constrained to the performance of those things which God never requires of us; especially as our works cannot be good unless they please God, and are accompanied with the testimony of our conscience that he accepts them. For this remains a fixed principle, that “whatsoever is not of faith, is sin;”[1094] by which Paul intends, that whatever work is undertaken with doubts, is consequently sinful, because all good works spring from faith, by which we are assured of their acceptance with God. Therefore, if it be not lawful for a Christian man to attempt any thing without this assurance, and if any one through ignorance has made a rash vow, and afterwards discovered his error, why should he not desist from the performance of it? since vows inconsiderately made, not only are not binding, but ought of necessity to be cancelled; and, also, as they are not only of no value in the sight of God, but are an abomination to him, as we have already demonstrated. It is useless to argue any longer on a subject which does not require it. This one argument appears to me sufficient to tranquillize pious consciences, and to liberate them from every scruple—That all works not proceeding from a pure source, and directed to a legitimate end, are rejected by God, and rejected in such a manner that he forbids our continuance, as much as our commencement, of them. Hence we may conclude, that vows which have originated in error and superstition, are of no value with God, and ought to be relinquished by us.
XXI. This solution will furnish an answer to the calumnies of the wicked, in defence of those who leave monachism for some honourable way of life. They are heavily accused of breach of faith and perjury; having broken, as it is commonly supposed, the indissoluble bond which held them to God and the Church. But I maintain that there is no bond, where that which man confirms is abrogated by God. Besides, though we should grant that they were bound while they were involved in error and ignorance of God,—now, since they have been enlightened with the knowledge of the truth, I maintain that the grace of Christ has delivered them from the obligation. For if the cross of Christ possesses such efficacy as to deliver us from the curse, under which we were held by the law of God, how much more, then, shall it extricate us from other bonds, which are nothing but delusive snares of Satan! Whomsoever, therefore, Christ illuminates with the light of his gospel, there is no doubt that he liberates them from all the snares in which they had entangled themselves by superstition. Though they are not at a loss for another defence, if they are not qualified to live in celibacy. For if an impossible vow be the ruin of souls, which it is the will of the Lord to save and not to destroy,—it follows that it is not right to persevere in it. But the impossibility of an observance of the vow of continence by those who are not endued with a special gift, we have already shown, and without my saying a word, experience itself declares; for it is notorious what extreme impurity prevails in almost all monasteries; and if any of them appear more virtuous and modest than the rest, it does not follow that they are really more chaste, because they conceal the vice of unchastity. Thus God inflicts awful punishments on the audacity of men, when, forgetting their weakness, they covet, in opposition to nature, that which is denied them, and, despising the remedies which God had put into their hands, indulge a contumacious and obstinate presumption that they are able to overcome the vice of incontinence. For what shall we call it but contumacy, when any one who is admonished that he stands in need of marriage, and that it has been given to him by the Lord as a remedy, not only contemns it, but binds himself by an oath to persevere in that contempt?
Connected with the preaching of the gospel, another assistance and support for our faith is presented to us in the sacraments; on the subject of which it is highly important to lay down some certain doctrine, that we may learn for what end they were instituted, and how they ought to be used. In the first place, it is necessary to consider what a sacrament is. Now, I think it will be a simple and appropriate definition, if we say that it is an outward sign, by which the Lord seals in our consciences the promises of his good-will towards us, to support the weakness of our faith; and we on our part testify our piety towards him, in his presence and that of angels, as well as before men. It may, however, be more briefly defined, in other words, by calling it a testimony of the grace of God towards us, confirmed by an outward sign, with a reciprocal attestation of our piety towards him. Whichever of these definitions be chosen, it conveys exactly the same meaning as that of Augustine, which states a sacrament to be “a visible sign of a sacred thing,” or “a visible form of invisible grace;” but it expresses the thing itself with more clearness and precision; for as his conciseness leaves some obscurity, by which many inexperienced persons may be misled, I have endeavoured to render the subject plainer by more words, that no room might be left for any doubt.
II. The reason why the ancient fathers used this word in such a sense is very evident. For whenever the author of the old common version of the New Testament wanted to render the Greek word μυστηριον, mystery, into Latin, especially where it related to Divine things, he used the word sacramentum, “sacrament.” Thus, in the Epistle to the Ephesians, “Having made known unto us the mystery of his will.”[1095] Again: “If ye have heard of the dispensation of the grace of God which is given me to you-ward; how that by revelation he made known unto me the mystery.”[1096] In the Epistle to the Colossians: “The mystery which hath been hid from ages and from generations, but now is made manifest to his saints; to whom God would make known what is the riches of the glory of this mystery.”[1097] Again, to Timothy: “Great is the mystery of godliness; God was manifest in the flesh.”[1098] In all these places, where the word mystery is used, the author of that version has rendered it sacrament. He would not say arcanum, or secret, lest he should appear to degrade the majesty of the subject. Therefore he has used the word sacrament for a sacred or Divine secret. In this signification it frequently occurs in the writings of the fathers. And it is well known, that baptism and the Lord’s supper, which the Latins denominate sacraments, are called mysteries by the Greeks; a synonymous use of the terms, which removes every doubt. And hence the word sacrament came to be applied to those signs which contained a representation of sublime and spiritual things; which is also remarked by Augustine, who says, “It would be tedious to dispute respecting the diversity of signs, which, when they pertain to Divine things, are called sacraments.”
III. Now, from the definition which we have established, we see that there is never any sacrament without an antecedent promise of God, to which it is subjoined as an appendix, in order to confirm and seal the promise itself, and to certify and ratify it to us; which means God foresees to be necessary, in the first place on account of our ignorance and dulness, and in the next place on account of our weakness; and yet, strictly speaking, not so much for the confirmation of his sacred word, as for our establishment in the faith of it. For the truth of God is sufficiently solid and certain in itself, and can receive no better confirmation from any other quarter than from itself; but our faith being slender and weak, unless it be supported on every side, and sustained by every assistance, immediately shakes, fluctuates, totters, and falls. And as we are corporeal, always creeping on the ground, cleaving to terrestrial and carnal objects, and incapable of understanding or conceiving of any thing of a spiritual nature, our merciful Lord, in his infinite indulgence, accommodates himself to our capacity, condescending to lead us to himself even by these earthly elements, and in the flesh itself to present to us a mirror of spiritual blessings. “For if we were incorporeal,” as Chrysostom says, “he would have given us these things pure and incorporeal. Now because we have souls enclosed in bodies, he gives us spiritual things under visible emblems; not because there are such qualities in the nature of the things presented to us in the sacraments, but because they have been designated by God to this signification.”
IV. This is what is commonly said, that a sacrament consists of the word and the outward sign. For we ought to understand the word, not of a murmur uttered without any meaning or faith, a mere whisper like a magical incantation, supposed to possess the power of consecrating the elements, but of the gospel preached, which instructs us in the signification of the visible sign. That which is commonly practised under the tyranny of the pope, therefore, involves a gross profanation of the mysteries; for they have thought it sufficient for the priest to mutter over the form of consecration, while the people are gazing in ignorance. Indeed, they have taken effectual care that it should be all unintelligible to the people; for they have pronounced the consecration in Latin, before illiterate men; and have at length carried superstition to such a pitch, as to consider it not rightly performed, unless it be done in a hoarse murmur, which few could hear. But Augustine speaks in a very different manner of the sacramental word. “Let the word,” says he, “be added to the element, and it will become a sacrament. For whence does the water derive such great virtue, as at once to touch the body and purify the heart, except from the word? not because it is spoken, but because it is believed. For in the word itself the transient sound is one thing, the permanent virtue is another. ‘This is the word of faith which we preach,’[1099] says the apostle. Whence it is said of the Gentiles, in the Acts of the Apostles, that ‘God purifies their hearts by faith.’[1100] And the apostle Peter says, ‘Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God.)’[1101] ‘This is the word of faith which we preach,’ by which baptism is consecrated to endue it with a purifying virtue.” We see how he makes the preaching of the word necessary to the production of faith. And we need not labour much to prove this, because it is very plain what Christ did, what he commanded us to do, what the apostles followed, and what the purer Church observed. Even from the beginning of the world, whenever God gave the holy fathers any sign, it is well known to have been inseparably connected with some doctrine, without which our senses would only be astonished with the mere view of it. Therefore, when we hear mention made of the sacramental word, let us understand it of the promise, which, being audibly and intelligibly preached by the minister, instructs the people in the meaning and tendency of the sign.
V. Nor ought any attention to be paid to some, who endeavour to oppose this by a dilemma which discovers more subtlety than solidity. They say, Either we know that the word of God which precedes the sacrament is the true will of God, or we do not know it. If we know it, then we learn nothing new from the sacrament which follows. If we do not know it, neither shall we learn it from the sacrament, the virtue of which lies entirely in the word. Let it be concisely replied, that the seals appended to charters, patents, and other public instruments, are nothing, taken by themselves; because they would be appended to no purpose, if the parchment had nothing written upon it; and yet they nevertheless confirm and authenticate what is written on the instruments to which they are annexed. Nor can it be objected that this similitude has been recently invented by us; for it has been used by Paul himself, who calls circumcision a seal,[1102] σφραγιδα, in a passage where he is professedly contending that circumcision did not constitute the righteousness of Abraham, but was a seal of that covenant, in the faith of which he had already been justified. And what is there that ought to give any man much offence, if we teach that the promise is sealed by the sacraments, while it is evident that among the promises themselves one is confirmed by another? For in proportion to its superior clearness, it is the better calculated for the support of faith. Now, the sacraments bring us the clearest promises, and have this peculiarity beyond the word, that they give us a lively representation of them, as in a picture. Nor ought we to regard the objection, frequently urged, from the distinction between sacraments and seals of civil instruments, that while they both consist of the carnal elements of this world, the former cannot be fit to seal the promises of God, which are spiritual and eternal, as the latter are accustomed to be appended to seal the edicts of princes relative to frail and transitory things. For the believer, when the sacraments are placed before his eyes, does not confine himself to that carnal spectacle; but by those steps of analogy which I have indicated, rises in pious contemplation to the sublime mysteries which are concealed under the sacramental symbols.
VI. And since the Lord calls his promises covenants, and the sacraments seals of covenants, we may draw a similitude from the covenants of men. The ancients, in confirmation of their engagements, were accustomed to kill a sow. But what would have been the slaughter of a sow, if it had not been accompanied, and even preceded, by some words? For sows were often slaughtered without any latent or sublime mystery. What is the contact of one man’s right hand with that of another, since hands are not unfrequently joined in hostility? But when words of friendship and compact have preceded, the obligations of covenants are confirmed by such signs, notwithstanding they have been previously conceived, proposed, and determined in words. Sacraments, therefore, are exercises, which increase and strengthen our faith in the word of God; and because we are corporeal, they are exhibited under corporeal symbols, to instruct us according to our dull capacities, and to lead us by the hand as so many young children. For this reason Augustine calls a sacrament “a visible word;” because it represents the promises of God portrayed as in a picture, and places before our eyes an image of them, in which every lineament is strikingly expressed. Other similitudes may also be adduced for the better elucidation of the nature of sacraments; as if we call them pillars of our faith; for as an edifice rests on its foundation, and yet, from the addition of pillars placed under it, receives an increase of stability, so faith rests on the word of God as its foundation; but when the sacraments are added to it as pillars, they bring with them an accession of strength. Or if we call them mirrors, in which we may contemplate the riches of grace which God imparts to us; for in the sacraments, as we have already observed, he manifests himself to us as far as our dulness is capable of knowing him, and testifies his benevolence and love towards us more expressly than he does by his word.
VII. Nor is there any force in their reasoning, when they contend that the sacraments are not testimonies of the grace of God, because they are often administered to the wicked, who yet do not, in consequence of this, experience God to be more propitious to them, but rather procure to themselves more grievous condemnation. For, by the same argument, neither would the gospel be a testimony of the grace of God, because it is heard by many who despise it, nor even Christ himself, who was seen and known by multitudes, of whom very few received him. A similar observation may be applied to royal edicts; for great numbers of people despise and deride that seal of authentication, notwithstanding they know that it proceeded from the monarch to confirm his will; some utterly disregard it, as a thing not relating to them; others even hold it in execration; so that a survey of the correspondence of the two cases ought to produce greater approbation of the similitude which I have before used. Therefore it is certain that the Lord offers us his mercy, and a pledge of his grace, both in his holy word and in the sacraments; but it is not apprehended except by those who receive the word and sacraments with a certain faith; as the Father has offered and presented Christ to all for salvation, but he is not known and received by all. Augustine, intending to express this sentiment, somewhere says, that the efficacy of the word is displayed in the sacrament, “not because it is spoken, but because it is believed.” Therefore Paul, when he is addressing believers, speaks of the sacraments so as to include in them the communion of Christ; as when he says, “As many of you as have been baptized into Christ, have put on Christ.”[1103] Again: “By one Spirit are we all baptized into one body.”[1104] But when he speaks of the improper use of the sacraments, he attributes no more to them than to vain and useless figures; by which he signifies that, however impious persons and hypocrites, by their perversion of the sacraments, may destroy or obscure the effect of Divine grace in them, yet that, notwithstanding this, whenever and wherever God pleases, they afford a true testimony of the communion of Christ, and the Spirit of God himself exhibits and performs the very thing which they promise. We conclude, therefore, that sacraments are truly called testimonies of the grace of God, and are, as it were, seals of the benevolence he bears to us, which, by confirming it to our minds, sustain, cherish, strengthen, and increase our faith. The reasons which some are in the habit of objecting against this sentiment are exceedingly weak and frivolous. They allege, that if our faith be good, it cannot be made better; for that there is no real faith except that which rests on the mercy of God, without any wavering, instability, or distraction. It would have been better for such persons to pray, with the apostles, that the Lord would increase their faith,[1105] than confidently to boast of such a perfection of faith, as no one of the sons of men ever yet attained, or ever will attain, in this life. Let them answer what kind of faith they suppose him to have possessed, who said, “Lord, I believe; help thou mine unbelief.”[1106] For even that, though yet only in its commencement, was a good faith, and capable of being improved by the removal of unbelief. But there is no argument which more fully refutes them than their own conscience; for if they confess themselves sinners, which, whatever they may wish, they cannot deny, they must be obliged to impute it to the imperfection of their faith.
VIII. But they say, Philip answered the eunuch, that he might be baptized “if” he “believed with all” his “heart.”[1107] And what room, they ask, is there here for the confirmation of baptism, where faith fills the whole heart? On the other hand, I ask them, whether they do not feel a large part of their heart destitute of faith, and whether they do not daily know some fresh increase of it. A heathen gloried that he grew old in learning. We Christians are miserable indeed if we grow old in making no improvement, whose faith ought to be advancing from one stage to another till its attainment of perfect manhood. “To believe with all the heart,” therefore, in this passage, is not to believe Christ in a perfect manner, but only signifies embracing him with sincerity of soul and firmness of mind; not to be filled with him, but to hunger, thirst, and sigh after him with ardent affection. It is the custom of the Scriptures to say that any thing is done with the whole heart which is done with sincerity of mind, as in these and other passages: “With my whole heart have I sought thee;” “I will praise the Lord with my whole heart.”[1108] On the contrary, when it rebukes the fraudulent and deceitful, it reproaches them with “a double heart.”[1109] Our adversaries further allege, that if faith be increased by the sacraments, the Holy Spirit must have been given in vain, whose work and influence it is to commence, to confirm, and to consummate faith. I confess that faith is the peculiar and entire work of the Holy Spirit, by whose illumination we know God and the treasures of his goodness, and without whose light our mind is too blind to be capable of any sight, and too stupid to be capable of the least relish of spiritual things. But instead of one favour of God, which they mention, we acknowledge three. For, first, the Lord teaches and instructs us by his word; secondly, he confirms us by his sacraments; lastly, he illuminates our minds by the light of his Holy Spirit, and opens an entrance into our hearts for the word and sacraments; which otherwise would only strike the ears and present themselves to the eyes, without producing the least effect upon the mind.
IX. With respect to the confirmation and increase of faith, therefore, I wish the reader to be apprized, and I conceive I have already expressed, in language too plain to be misunderstood, that I assign this office to the sacraments; not from an opinion of their possessing a perpetual inherent virtue, efficacious of itself to the advancement or confirmation of faith; but because they have been instituted by the Lord for the express purpose of promoting its establishment and augmentation. But they only perform their office aright when they are accompanied by the Spirit, that internal Teacher, by whose energy alone our hearts are penetrated, our affections are moved, and an entrance is opened for the sacraments into our souls. If he be absent, the sacraments can produce no more effect upon our minds than the splendour of the sun on blind eyes, or the sound of a voice on deaf ears. I make such a distinction and distribution, therefore, between the Spirit and the sacraments, that I consider all the energy of operation as belonging to the Spirit, and the sacraments as mere instruments, which, without his agency, are vain and useless, but which, when he acts and exerts his power in the heart, are fraught with surprising efficacy. Now, it is evident how, according to this opinion, the faith of a pious mind is confirmed by the sacraments; namely, as the eyes see by the light of the sun, and the ears hear by the sound of a voice: the light would have no effect upon the eyes, unless they had a natural faculty capable of being enlightened; and it would be in vain for the ears to be struck with any sound, if they had not been naturally formed for hearing. But if it be true, as we ought at once to conclude, that what the visive faculty is in our eyes towards our beholding the light, and the faculty of hearing is in our ears towards our perception of sound, such is the work of the Holy Spirit in our hearts for the formation, support, preservation, and establishment of our faith; then these two consequences immediately follow—that the sacraments are attended with no benefit without the influence of the Holy Spirit; and that, in hearts already instructed by that Teacher, they still subserve the confirmation and increase of faith. There is only this difference, that our eyes and ears are naturally endued with the faculties of seeing and hearing, but Christ accomplishes this in our hearts by special and preternatural grace.
X. This reasoning will also serve for a solution of the objections with which some persons are greatly disturbed; that if we attribute to creatures either the increase or confirmation of faith, we derogate from the Spirit of God, whom we ought to acknowledge as its sole Author. For we do not, at the same time, deny him the praise of its confirmation and increase; but we assert that the way in which he increases and confirms our faith is by preparing our minds, by his inward illumination, to receive that confirmation which is proposed in the sacraments. If the way in which this has been expressed be too obscure, it shall be elucidated by the following similitude. If you intend to persuade a person to do a certain act, you will consider all the reasons calculated to draw him over to your opinion, and to constrain him to submit to your advice. But you will make no impression upon him, unless he possess a perspicuous and acute judgment, to be able to determine what force there is in your reasons; unless his mind also be docile, and prepared to listen to instruction; and lastly, unless he have conceived such an opinion of your fidelity and prudence as may prepossess him in favour of your sentiments. For there are many obstinate spirits, never to be moved by any reasons; and where a person’s fidelity is suspected, and his authority despised, little effect will be produced, even with those who are disposed to learn. On the contrary, let all these things be present, and they will insure the acquiescence of the person advised, in those counsels which he would otherwise have derided. This work also the Spirit effects within us. Lest the word should assail our ears in vain,—lest the sacraments should in vain strike our eyes,—he shows us that it is God who addresses us in them; he softens the hardness of our hearts, and forms them to that obedience which is due to the word of the Lord; in fine, he conveys those external words and sacraments from the ears into the soul. Our faith is confirmed, therefore, both by the word and by the sacraments, when they place before our eyes the good-will of our heavenly Father towards us, in the knowledge of which all the firmness of our faith consists, and by which its strength is augmented; the Spirit confirms it, when he makes this confirmation effectual by engraving it on our minds. In the mean time, the Father of lights cannot be prohibited from illuminating our minds by means of the lustre of the sacraments, as he enlightens our bodily eyes with the rays of the sun.
XI. That there is this property in the external word, our Lord has shown in a parable, by calling it “seed.”[1110] For as seed, if it fall on a desert and neglected spot of ground, will die without producing any crop, but if it be cast upon a well manured and cultivated field, it brings forth its fruit with an abundant increase,—so the word of God, if it fall upon some stiff neck, will be as unproductive as seed dropped upon the sea-shore; but if it light upon a soul cultivated by the agency of the heavenly Spirit, it will be abundantly fruitful. Now, if the word be justly compared to seed,—as we say that from seed, corn grows, increases, and comes to maturity,—why may we not say that faith derives its commencement, increase, and perfection, from the word of God? Paul, in different places, excellently expresses both these things. For, with a view to recall to the recollection of the Corinthians with what efficacy God had attended his labours, he glories in having the ministry of the Spirit, as if there were an indissoluble connection between his preaching and the power of the Holy Spirit operating to the illumination of their minds, and the excitement of their hearts.[1111] But in another place, with a view to apprize them how far the power of the word of God extends, merely as preached by man, he compares ministers to husbandmen; who, when they have employed their labour and industry in cultivating the ground, have nothing more that they can do. But what would ploughing, and sowing, and watering, avail, unless heavenly goodness caused the seed to vegetate? Therefore he concludes, “Neither is he that planteth any thing, neither he that watereth; but God, that giveth the increase.”[1112] The apostles, then, in their preaching, exerted the power of the Spirit, as far as God made use of the instruments appointed by himself for the exhibition of his spiritual grace. But we must always keep in view this distinction, that we may remember how far the power of man extends, and what is exclusively the work of God.
XII. Now, it is so true that the sacraments are confirmations of our faith, that sometimes, when the Lord intends to take away the confidence of those things which had been promised in the sacraments, he removes the sacraments themselves. When he deprived Adam of the gift of immortality, he expelled him from the garden of Eden, saying, “Lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.”[1113] What can be the meaning of this language? Could the fruit restore to Adam the incorruption from which he had now fallen? Certainly not. But it was the same as if the Lord had said, Lest he should cherish a vain confidence, if he retain the symbol of my promise, let him be deprived of that which might give him some hope of immortality. For the same reason, when the apostle exhorts the Ephesians to “remember that” they “were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world,” he states that they were not partakers of circumcision;[1114] thereby signifying that not having received the sign of the promise, they were excluded from the promise itself. To the other objection which they make, that the glory of God is transferred to creatures to whom so much power is attributed, and thereby sustains a proportionate diminution, it is easy to answer, that we place no power in creatures; we only maintain that God uses such means and instruments as he sees will be suitable, in order that all things may be subservient to his glory, as he is the Lord and Ruler of all. Therefore, as by bread and other aliments he feeds our bodies, as by the sun he enlightens the world, as by fire he produces warmth,—yet bread, the sun, and fire, are nothing but instruments by which he dispenses his blessings to us,—so he nourishes our faith in a spiritual manner by the sacraments, which are instituted for the purpose of placing his promises before our eyes for our contemplation, and of serving us as pledges of them. And as we ought not to place any confidence in the other creatures, which, by the liberality and beneficence of God, have been destined to our uses, and by whose instrumentality he communicates to us the bounties of his goodness, nor to admire and celebrate them as the causes of our enjoyments,—so neither ought our confidence to rest in the sacraments, or the glory of God to be transferred to them; but, forsaking all other things, both our faith and confession ought to rise to him, the Author of the sacraments and of every other blessing.
XIII. The argument which some persons adduce from the very name of sacrament is destitute of any force;—though the word sacrament has various significations in authors of the first authority, yet it has but one which has any agreement or connection with signs or standards, (signa;) that is, when it denotes the solemn oath taken by a soldier to his commander when he enters on a military life. For as by the military oath new soldiers bind themselves to their commander, and assume the military profession, so by our signs we profess Christ to be our Leader, and declare that we fight under his banners. They add similitudes for the further elucidation of their opinion. As the dress of the Romans, who wore gowns, distinguished them from the Greeks, who wore cloaks; as the different orders among the Romans were distinguished from each other by their respective badges, the senatorial order from the equestrian by purple habits and round shoes, and the equestrian from the plebeian by a ring; as French and English ships of war are known by flags of different colours, the French flags being white and the English red; so we have our signs or badges to distinguish us from unbelievers. But from the observations already made, it is evident that the ancient fathers, who gave our signs the name of sacraments, were not at all guided by the previous use of this word in Latin writers; but that they gave it a new sense for their own convenience, simply denoting sacred signs. And if we wish to carry our researches any further, it may be found that they transferred this name to the signification now given, on the same principle of analogy which induced them to transfer the word faith to the sense in which it is now used. For as faith properly signifies truth in the fulfilment of promises, yet they have applied it to the assurance or certain persuasion which a person has of the truth itself; so, as a sacrament is an oath by which a soldier binds himself to his leader, they have applied it to the sign by which the leader receives soldiers into his army. For by the sacraments the Lord promises that he will be our God, and that we shall be his people. But we pass over such subtleties, as I think I have proved by sufficient arguments that the ancients had no other view, in their application of the word sacrament, than to signify that the ceremonies to which they applied it were signs of holy and spiritual things. We admit the comparison deduced from external badges, but we cannot bear that the last and least use of the sacraments should be represented as their principal and even sole object. The first object of them is, to assist our faith towards God; the second, to testify our confession before men. The similitudes which have been mentioned are applicable to this secondary design, but the primary one ought never to be forgotten; for otherwise, as we have seen, these mysteries would cease to interest us, unless they were aids of our faith, and appendices of doctrine, destined to the same use and end.
XIV. On the other hand, we require to be apprized, that as these persons weaken the force of the sacraments, and entirely subvert their use, so there are others of a contrary party, who attribute to the sacraments I know not what latent virtues, which are nowhere represented as communicated to them by the word of God. By this error the simple and inexperienced are dangerously deceived, being taught to seek the gifts of God where they can never be found, and being gradually drawn away from God to embrace mere vanity instead of his truth. For the sophistical schools have maintained, with one consent, that the sacraments of the new law, or those now used in the Christian Church, justify and confer grace, provided we do not obstruct their operation by any mortal sin. It is impossible to express the pestilent and fatal nature of this opinion, and especially as it has prevailed over a large part of the world, to the great detriment of the Church, for many ages past. Indeed, it is evidently diabolical; for by promising justification without faith, it precipitates souls into destruction: in the next place, by representing the sacraments as the cause of justification, it envelops the minds of men, naturally too much inclined to the earth, in gross superstition, leading them to rest in the exhibition of a corporeal object rather than in God himself. Of these two evils I wish we had not had such ample experience as to supersede the necessity of much proof. What is a sacrament, taken without faith, but the most certain ruin of the Church? For as nothing is to be expected from it, but in consequence of the promise, which denotes God’s wrath against unbelievers as much as it offers his grace to believers,—the person who supposes that the sacraments confer any more upon him than that which is offered by the word of God, and which he receives by a true faith, is greatly deceived. Hence also it may be concluded, that confidence of salvation does not depend on the participation of the sacraments, as though that constituted our justification, which we know to be placed in Christ alone, and to be communicated to us no less by the preaching of the gospel than by the sealing of the sacraments, and that it may be completely enjoyed without this participation. So true is the observation, which has also been made by Augustine, that invisible sanctification may exist without the visible sign, and, on the contrary, that the visible sign may be used without real sanctification. For, as he also writes in another place, “Men put on Christ, sometimes by the reception of a sacrament, sometimes by sanctification of life.” The first case may be common to the good and the bad; the second is peculiar to believers.
XV. Hence that distinction, if it be well understood, which is frequently stated by Augustine, between a sacrament and the matter of a sacrament. For his meaning is, not only that a sacrament contains a figure, and some truth signified by that figure, but that their connection is not such as to render them inseparable from each other; and even when they are united, the thing signified ought always to be distinguished from the sign, that what belongs to the one may not be transferred to the other. He speaks of their separation, when he observes, that “the sacraments produce the effect which they represent, in the elect alone.” Again, when he is speaking of the Jews: “Though the sacraments were common to all, the grace which is the power of the sacrament was not common; so now, also, the washing of regeneration is common to all; but the grace itself, by which the members of Christ are regenerated with their Head, is not common to all.” Again, in another place, speaking of the Lord’s supper: “We also in the present day receive visible meat; but the sacrament is one thing, and the power of the sacrament is another. How is it that many receive of the altar and die, and die in consequence of receiving? For the morsel of bread given by the Lord to Judas was poison; not because Judas received an evil thing, but because, being a wicked man, he received a good thing in a sinful manner.” A little after: “The sacrament of this thing, that is, of the unity of the body and blood of Christ, is prepared on the table of the Lord, in some places daily, in other places on appointed days, at stated intervals of time; and is thence received, by some to life, by others to destruction. But the thing signified by this sacrament is received, not to destruction, but to life, by every one who partakes of it.” He had just before said, “He shall not die, who eats; I refer not to the visible sacrament, but to the power of the sacrament; who eats internally, not externally; he who eats in his heart, not he who presses with his teeth.” In all these passages we find it maintained, that a sacrament is separated from the truth signified in it, by the unworthiness of a person who receives it amiss, so that there is nothing left in it but a vain and useless figure. In order to enjoy the thing signified together with the sign, and not a mere sign destitute of the truth it was intended to convey, it is necessary to apprehend by faith the word which is contained in it. Thus, in proportion to the communion we have with Christ by means of the sacraments, will be the advantage which we shall derive from them.
XVI. If this be obscure in consequence of its brevity, I will explain it more at large. I affirm that Christ is the matter, or substance, of all the sacraments; since they have all their solidity in him, and promise nothing out of him. So much more intolerable is the error of Peter Lombard, who expressly makes them causes of righteousness and salvation, of which they are parts. Leaving all causes, therefore, of human invention, we ought to adhere to this one cause. As far as we are assisted by their instrumentality, to nourish, confirm, and increase our faith in Christ, to obtain a more perfect possession of him and an enjoyment of his riches, so far they are efficacious to us; and this is the case when we receive by true faith that which is offered in them. Do the impious, then, it will be said, by their ingratitude, frustrate the ordinance of God, and cause it to come to nothing? I reply, that what I have said is not to be understood as implying, that the virtue and truth of a sacrament depends on the condition or choice of him who receives it. For what God has instituted continues unshaken, and retains its nature, however men may vary; but as it is one thing to offer, and another to receive, there is no incongruity in maintaining, that a symbol, consecrated by the word of the Lord, is in reality what it is declared to be, and preserves its virtue, and yet that it confers no benefit on a wicked and impious person. But Augustine happily solves this question in a few words: he says, “If thou receive it carnally, still it ceases not to be spiritual; but it is not so to thee.” And, as in the passages already cited, this father shows that the symbol used in a sacrament is of no value, if it be separated from the truth signified by it, so, on the other hand, he states that it is necessary to distinguish them, even where they are united, lest our attention be confined too much to the external sign. “As to follow the letter,” says he, “and to take the signs instead of the things signified, betrays servile weakness, so it is the part of unsteadiness and error to interpret the signs in such a manner as to derive no advantage from them.” He mentions two faults, against which it is necessary to guard. One is, when we take the signs as if they were given in vain, and disparaging or diminishing their secret significations by our perverse misconstruction, exclude ourselves from the advantage which we ought to derive from them. The other is, when, not elevating our minds beyond the visible sign, we transfer to the sacraments the praise of those benefits, which are only conferred upon us by Christ alone, and that by the agency of the Holy Spirit, who makes us partakers of Christ himself, by the instrumentality of the external signs which invite us to Christ, but which cannot be perverted to any other use, without a shameful subversion of all their utility.
XVII. Wherefore let us abide by this conclusion, that the office of the sacraments is precisely the same as that of the word of God; which is to offer and present Christ to us, and in him the treasures of his heavenly grace; but they confer no advantage or profit without being received by faith; just as wine, or oil, or any other liquor, though it be poured plentifully on a vessel, yet will it overflow and be lost, unless the mouth of the vessel be open; and the vessel itself, though wet on the outside, will remain dry and empty within. It is also necessary to guard against being drawn into an error allied to this, from reading the extravagant language used by the fathers with a view to exalt the dignity of the sacraments; lest we should suppose there is some secret power annexed and attached to the sacraments, so that they communicate the grace of the Holy Spirit, just as wine is given in the cup; whereas the only office assigned to them by God, is to testify and confirm his benevolence towards us; nor do they impart any benefit, unless they are accompanied by the Holy Spirit to open our minds and hearts, and render us capable of receiving this testimony: and here, also, several distinct favours of God are eminently displayed. For the sacraments, as we have before hinted, fulfil to us, on the part of God, the same office as messengers of joyful intelligence, or earnests for the confirmation of covenants on the part of men; they communicate no grace from themselves, but announce and show, and, as earnests and pledges, ratify, the things which are given to us by the goodness of God. The Holy Spirit, whom the sacraments do not promiscuously impart to all, but whom God, by a peculiar privilege, confers upon his servants, is he who brings with him the graces of God, who gives the sacraments admission into our hearts, and causes them to bring forth fruit in us. Now, though we do not deny that God himself accompanies his institution by the very present power of his Spirit, that the administration of the sacraments which he has ordained may not be vain and unfruitful, yet we assert the necessity of a separate consideration and contemplation of the internal grace of the Spirit, as it is distinguished from the external ministry. Whatever God promises and adumbrates in signs, therefore, he really performs; and the signs are not without their effect, to prove the veracity and fidelity of their Author. The only question here is, whether God works by a proper and intrinsic power, as it is expressed, or resigns the office to external symbols. Now, we contend, that whatever instruments he employs, this derogates nothing from his supreme operation. When this doctrine is maintained respecting the sacraments, their dignity is sufficiently announced, their use plainly signified, their utility abundantly declared, and a proper moderation is preserved in all these particulars, so that nothing is attributed, which ought not to be attributed to them, and nothing that belongs to them is denied; while there is no admission of that figment, which places the cause of justification and the power of the Spirit in the sacramental elements, as in so many vehicles; and that peculiar power which has been omitted by others is clearly expressed. Here, also, it must be remarked, that God accomplishes within, that which the minister represents and testifies by the external act; that we may not attribute to a mortal man what God challenges exclusively to himself. Augustine has judiciously suggested the same sentiment. “How,” says he, “do Moses and God both sanctify? Not Moses instead of God. Moses does it with visible signs, by his ministry. God does it with invisible grace, by his Holy Spirit. Here also lies all the efficacy of visible sacraments. For what avail those visible sacraments without that sanctification of invisible grace?”
XVIII. The term sacrament, as we have hitherto treated of its nature, comprehends generally all the signs which God has ever given to men, to certify and assure them of the truth of his promises. These he has been pleased to place in natural things, and sometimes to exhibit in miracles. Examples of the former kind are such as these: when he gave Adam and Eve the tree of life, as a pledge of immortality, which they might assure themselves of enjoying as long as they should eat of the fruit of that tree;[1115] and when he “set” his “bow in the cloud,” as a token to Noah and his posterity, that there should “no more be a flood to destroy the earth.”[1116] These Adam and Noah had as sacraments. Not that the tree would actually communicate immortality to them, which it could not give to itself; or that the rainbow, which is merely a refraction of the rays of the sun on the opposite clouds, would have any efficacy in restraining the waters; but because they had a mark impressed upon them by the word of God, constituting them signs and seals of his covenants. The tree and the rainbow both existed before, but when they were inscribed with the word of God, they were endued with a new form, so that they began to be something that they were not before. And that no one may suppose this to be spoken in vain, the bow itself continues to be a witness to us in the present age, of that covenant which God made with Noah: whenever we behold it, we read this promise of God in it, that he would never more destroy the earth with a flood. Therefore, if any smatterer in philosophy, with a view to ridicule the simplicity of our faith, contend that such a variety of colours is the natural result of the refraction of the solar rays on an opposite cloud, we must immediately acknowledge it, but we may smile at his stupidity in not acknowledging God as the Lord and Governor of nature, who uses all the elements according to his will for the promotion of his own glory. And if he had impressed similar characters on the sun, on the stars, on the earth, and on stones, they would all have been sacraments to us. Why is not silver of as much value before it is coined, as it is after, since the metal is the very same? The reason is, that it has nothing added to its natural state; stamped with a public impression, it becomes money, and receives a new valuation. And shall not God be able to mark his creatures with his word, that they may become sacraments, though before they were mere elements? Examples of the second kind were exhibited, when God showed Abraham “a smoking furnace and a burning lamp;”[1117] when he watered the fleece with dew while the earth remained dry, and afterwards bedewed the earth without wetting the fleece, to promise victory to Gideon;[1118] when “he brought the shadow ten degrees backward in the dial,”[1119] to promise recovery to Hezekiah. As these things were done to support and establish the weakness of their faith, they also were sacraments.
XIX. But our present design is to treat particularly of those sacraments which the Lord has appointed to be ordinarily used in his Church, to keep his worshippers and servants in one faith and in the confession of the same. “For,” to use the language of Augustine, “men cannot be united in any profession of religion, whether true or false, unless they are connected by some communion of visible signs or sacraments.” Our most merciful Father, therefore, foreseeing this necessity, did, from the beginning, institute for his servants certain exercises of piety, which Satan afterwards depraved and corrupted in a variety of ways, transferring them to impious and idolatrous worship. Hence those initiations of the heathen into their mysteries, and the rest of their degenerate rites, which, though fraught with error and superstition, at the same time furnish an evidence that such external signs are indispensable to a profession of religion. But as they were neither founded on the word of God, nor referred to that truth which ought to be the object of all religious emblems, they are unworthy of notice, where mention is made of the sacred symbols which have been instituted by God, and which have never been perverted from their original principle, which constitutes them aids of true piety. Now, they consist not of mere signs, like the rainbow and the tree of life, but in ceremonies; or, rather, the signs which are here given are ceremonies. And, as we have before observed, as they are testimonies of grace and salvation on the part of the Lord, so on our part they are badges of our profession, by which we publicly devote ourselves to God, and swear obedience and fidelity to him. Chrysostom, therefore, somewhere properly calls them compacts, by which God covenants with us, and we bind ourselves to purity and sanctity of life; because a mutual stipulation is made in them between God and us. For as the Lord promises to obliterate and efface all the guilt and punishment that we have incurred by sin, and reconciles us to himself in his only begotten Son, so we, on our parts, by this profession, bind ourselves to him, to serve him in piety and innocence of life; so that such sacraments may justly be described as ceremonies by which God is pleased to exercise his people, in the first place, to nourish, excite, and confirm faith in their hearts; and in the next place, to testify their religion before men.
XX. And even the sacraments have been different according to the varieties of different periods, and corresponding to the dispensation by which it has pleased the Lord to manifest himself in different ways to mankind. For to Abraham and his posterity circumcision was commanded; to which the law of Moses afterwards added ablutions, sacrifices, and other rites. These were the sacraments of the Jews till the coming of Christ; which was followed by the abrogation of these, and the institution of two others, which are now used in the Christian Church; namely, baptism and the supper of the Lord. I speak of those which were instituted for the use of the whole Church; for as to the imposition of hands, by which the ministers of the Church are introduced into their office, while I make no objection to its being called a sacrament, I do not class it among the ordinary sacraments. What opinion ought to be entertained respecting those which are commonly reputed the five other sacraments, we shall see in a subsequent chapter. Those ancient sacrifices, however, referred to the same object towards which ours are now directed, their design being to point and lead to Christ, or rather, as images, to represent and make him known. For as we have already shown that they are seals to confirm the promises of God, and it is very certain that no promise of God was ever offered to man except in Christ,—in order to teach us any thing respecting the promises of God, they must of necessity make a discovery of Christ. This was the design of that heavenly pattern of the tabernacle and model of the legal worship, which was exhibited to Moses in the mount. There is only one difference between those sacraments and ours: they prefigured Christ as promised and still expected; ours represent him as already come and manifested.
XXI. All these things will be considerably elucidated by a particular detail. In the first place, circumcision was a sign to the Jews to teach them that whatever is produced from human seed—that is, the whole nature of man—is corrupt, and requires to be pruned: it was likewise a testification and memorial to confirm them in the promise given to Abraham respecting the blessed seed, in whom all the nations of the earth were to be blessed, and from whom their own blessing was also to be expected.[1120] Now, that blessed seed, as Paul informs us, was Christ, on whom alone they relied for recovering that which they had lost in Adam. Wherefore circumcision was the same to them as Paul declares it to have been to Abraham, even “a seal of the righteousness of faith;”[1121] that is, a seal for the further assurance that their faith, with which they expected that seed, would be imputed by God to them for righteousness. But the comparison between circumcision and baptism we shall have more suitable occasion for pursuing in another place. Ablutions and purifications placed before their eyes their uncleanness and pollution, by which they were naturally contaminated, and promised another ablution, by which they would be purified from all their defilement; and this ablution was Christ, washed in whose blood we bring his purity into the presence of God to cover all our impurities.[1122] Their sacrifices accused and convicted them of their iniquity, and, at the same time, taught the necessity of some satisfaction to be made to the Divine justice, and that, therefore, there would come a great High Priest, a Mediator between God and men, who was to satisfy the justice of God by the effusion of blood and the oblation of a sacrifice, which would be sufficient to obtain the remission of sins. This great High Priest was Christ; he shed his own blood, and was himself the victim; was obedient to his Father even unto death, and by his obedience obliterated the disobedience of man, which had provoked the indignation of God.[1123]
XXII. Our two sacraments present us with a clearer exhibition of Christ, in proportion to the nearer view of him which men have enjoyed since he was really manifested by the Father in the manner in which he had been promised. For baptism testifies to us our purgation and ablution; the eucharistic supper testifies our redemption. Water is a figure of ablution, and blood of satisfaction. These things are both found in Christ, who, as John says, “came by water and blood;”[1124] that is, to purify and redeem. Of this the Spirit of God is a witness; or, rather, “there are three that bear witness, the Spirit, the Water, and the Blood.”[1125] In the water and the blood we have a testimony of purgation and redemption; and the Spirit, as the principal witness, confirms and secures our reception and belief of this testimony. This sublime mystery was strikingly exhibited on the cross, when blood and water issued from Christ’s sacred side; which, on this account, Augustine has justly called “the fountain of our sacraments;” of which we are yet to treat more at large. And there is no doubt, if we compare one time with another, but that the more abundant grace of the Spirit is also here displayed. For that belongs to the glory of the kingdom of Christ; as we gather from various places, and especially from the seventh chapter of John. In this sense we must understand that passage where Paul, speaking of the legal institutions, says, “which are a shadow of things to come, but the body is of Christ.”[1126] His design in this declaration is, not to deny the efficacy of those testimonies of grace, in which God was formerly pleased to attest his veracity to the fathers, as he does to us now in baptism and the sacred supper, but to represent the comparative superiority of what has been given to us, that no one might wonder at the ceremonies of the law having been abolished at the advent of Christ.