That They Are Not3 Superfluous to the Faithful; and That They Do Not Depend upon the Worthi-ness or Unworthiness of the Minister. The Seventh Sermon
YESTERDAY, dearly beloved, I told you what a sacrament was; who was the author of them, and for what cause? sacraments were instituted; of what things they consist, that is to say, of the sign and the thing signified. I told you also what a sign is and what the thing signified, and by what names they are termed; how they are consecrated; that the sign is not mingled with the thing signified, but that both of them remain in their own nature and property of nature; that the sign is not taken away or miraculously turned, neither that the thing signified is so joined with the same? that whosoever is partaker of the one, is partaker also of the other. To be short, I declared how and after what manner the sign and the thing signified are coupled together, to make a full,
[ad rumpenda fastidia atque acuenda studia discere volentium, zelandos]
[quoque sive ut ad pietatem convertantur, sive ut a mysteriis seclu-]
[dantur, animos impiorum, utili ac salubri obscuritate dixerunt. Sic]
[quippe illi locuti sunt ut posteriores, qui eos recte intelligerent et]
[exponerent, alteram gratiam, disparem quidem veruntamen subse-]
[quentem, in Dei ecclesia reperirent. Non ergo expositores eorum ita]
[loqui debent, tanquam se ipsi exponendos simili auctoritate propo-]
[nant: sed in omnibus sermonibus suis primitus ac maxime ut intel-]
[ligantur elaborent ea quantum possunt perspicuitate dicendi, ut aut]
[multum tardus sit qui non intelligat, aut in rerum quas explicare]
[atque ostendere volumus difficultate ac subtilitate, non in nostra]
[locutione, sit causa quo minus tardiusve quod dicimus possit intelligi.]
[—1Id. de Doct. Christ. Lib. 1v. cap. 8. Opp. Tom. 111. fol. 16. col. 3.] [2 per se, Lat. omitted: of themselves. ] [3 So ed. 1577: but edd. 1584 and 1587 omit not: non esse super-]
[vacanea, Lat. ] [4 So also ed. 1584; but 1577, causes: quas ob causas, Lat.] [5 So also ed. 1584: but 1577, with the sign; cum hoe, Lat.]]
perfect, and lawful sacrament; where also I entreated of sacramental speeches. Now therefore it remaineth, that I also consequently speak of the nature, virtue, and efficacy of sacraments, and of those things which are joined and of affinity with them: for so the order which I used in my division requireth.
Touching the virtue and nature of sacraments, that is to say, what they work in man, writers have disputed diversely and plentifully. It seemeth unto me, that reverence must be used in this disputation, and that heed must be taken that I do not incline either to the right hand or to the left; that is, that I do not attribute too much unto them, to the derogating of the doctrine of the evangelists and apostles; neither that I should diminish or take from them, to mine own damnation, that which the scripture, the word of God, doth attribute unto them. But we shall plentifully give great praise and glory to the ordinances of God, if we shall say that of them which the Spirit of God hath set down in the holy scriptures: to be willing to attribute more unto them, is not only an error in man, but a great fault which bringeth death and horrible destruction. This is declared unto us in the holy scripture by examples most worthy of remembrance. The ark of the covenant, given by Moses to the people of Israel, was a witness of God’s presence among the people, and of the league and friendship between God and man. For in these words God made a league with the people: “I will make my dwellingplace among them, and walk among them; and I will be their God, and they shall be my people.” Of the ordinance and agreement the ark itself was called, “The Lord God of hosts, sitting between the cherubims;” as we may see, 2 Sam. vi. and in the book of the Chronicles. It was also called, The ark of the covenant of the Lord.” For? when the prophets of God did attribute these things to the sacrament of God, they both thought and spake plentifully and reverently enough of the sacrament of God; but when the ignorant and malicious priests, and the people corrupted by them, did attribute far greater things to the ark or sacrament of God, what, I pray you, came to pass? Give ear first what they attributed to the ark: “The elders of Israel said, Wherefore hath the Lord
[1 So also ed. 1584: but 1577, from. [2 Autem, Lat.: But.]]
cast us down this day before the Philistines? Let us fetch the ark of the covenant of the Lord out of Silo unto us, that, when it cometh among us, it may save us out of the hands of our enemies.” You have heard what they attributed to the ark. Now give ear what they did. “So the people sent into Silo, and brought from thence the ark of the covenant of the Lord of hosts, which sitteth between the cherubims. And it came to pass, that when the ark of the covenant of the Lord came into the host, all Israel shouted out a mighty shout, so” that the earth rang again. And when the Philistines heard the noise of the shout, they said, What meaneth the sound of this mighty shout? And they understood that the ark of the Lord was come into the host. And the Philistines cried, Woe be unto us! God is come into the host. Who shall deliver us out of the hands of those mighty gods, that smote the Egyptians 2” But hearken now what happened; and how God did declare that the ark was not God, as it was called and counted of the unskilful in holy things; and how he punished the sins of the peoples, because they attributed too much to the sacrament. It followeth therefore: “And the Philistines fought; and Israel was smitten down, and fled every man into his tent; and there was an exceeding great slaughter; for there were overthrown of Israel thirty thousand footmen; beside that, also, the ark of God was taken, and the two sons of Heli were slain.” All these things are read in the first book of Sam. iv. cap. Again, when the sacrament of God was unreverently handled of the swinish Philistines, they were smitten with a loathsome and deadly plague. They did boast that their gods and the religion of the Philistines had overcome the God and the religion of the Israelites; but the gods of the Philistines fell down and are broken in pieces, and their heathenish religion is confounded. What, and did not the Israelites perish with a more grievous plague than before, when they lightly handled, and, contrary to the law of God, Numb. iv., looked into the sacrament brought back by the Philistines into Bethsames? “For the Lord smote fifty thousand threescore and ten men.” 1 Sam. vi. When Moses did negligently defer the circumcising of his children, he fell into great danger. The Sichimites, for receiving circumcision rashly, were destroyed. And Simeon and Levi, for profaning
[3 So also ed. 1584; but 1577, his people: populi sui, Lat.] [ So also ed. 1584; but 1577, are destroyed: delentur, Lat.]]
the sacrament, are cursed of their father. Genesis xlix. To this that agreeth which the apostle saith of them which celebrate the supper unworthily: For this cause many are weak and sick among you, and many sleep.” Hitherto also belongeth the example of Oza, a man not altogether evil, which touched this same sacrament, that was not lawful for him to do. Wherefore the Lord stroke him with a sudden death; and that not privately in the tabernacle, but in the sicht of all the people. Of the which deed of God David also speaking in the congregation and church of the Israelites, saith to the Levites: The Lord hath chosen the Levites to bear the ark of the Lord” (and not that kine shall draw it in a new cart); “therefore see that ye be holy, that ye may bring in the ark of the Lord God of Israel unto the place which I have prepared for it. For because ye did not this at the first, our Lord God hath made a rent among us; for that we sought him not as the fashion ought to be.” And it followeth immediately: The priests and Levites sanctified themselves to fetch the ark of the Lord God of Israel. And the children and Levites! bare the ark of God upon their shoulders with staves, as Moses commanded, according to the word of the Lord.” All these things are to be seen in the first of the Chronicles, cap. xv. Whereby we gather, that the Lord will none of our good meanings or intents, and pompous celebrations in celebrating the sacraments: but that he only requireth, that we should so judge and speak of the sacraments, as he judgeth and speaketh by his word; and that we should so use and celebrate them, as he himself hath instituted and celebrated them. Therefore he sufficiently setteth forth the dignity of sacraments, who attributeth that unto them which God himself in the holy scriptures vouchsafeth to give them.
Let us therefore first of all search out of what dignity? sacraments have been for the most part in our time, that thereby we may the better understand what is to be attributed, and what is not to be attributed, unto them. The common sort of priests and monks have taught, that the sacraments of the new law are not only signs of grace, but together also causes of grace, that is, which have power to give grace. For they say, that they are as instruments, pipes, and certain con-
[1 So also ed. 1584; but 1577, of the Levites: filii Levitarum, Lat.] [2 quid tributum sit, Lat.)]
duits of Christ’s passion, by which the grace of Christ is conveyed and poured into us; but that the signs of the old Testament, given to the fathers, were signs only, and not causes of grace also; which have force to signify, but not to give grace. They seem truly to have sucked that error out of St Augustine’s words wrongfully understood. For he writeth upon the 73. Psalm thus: “The sacraments of the new law are more wholesome and happy than they of the old law, because they promise, these give.” But St Augustine meant to say no other thing, than that which in another place he speaketh after this manner: “The sacraments of the old law did foreshew that Christ should come, but ours do shew that he is come” For also against Faustus, Lib. xix. cap. 14, he calleth the sacraments of the old law “promises of things to be performed; but our sacraments, tokens of things that are already performed” Wherefore upon the 73. Psalm he saith: “The sacraments of the old law are given to signify the very thing; but ours do witness that it is given, and signifieth that it is present” I confess that he saith more than once, that our sacraments are more comfortable and effectual”; but he said that by no other reason, than for that, the Messias being already revealed and given unto us in the new Testament, our sacraments are more perfit, more lightsome, and more beautiful: for Christ hath brought all signs to an end; wherefore ours have a more full signification, and after a sort are the more lively. But if Augustine had been alto-
[3 Sacramenta novi testamenti dant salutem, sacramenta veteris]
[testamenti promiserunt salvatorem. Mutata sunt sacramenta;]
[facta sunt faciliora, pauciora, salubriora, feliciora.——August. Opp.]
[Tom. vii. fol. 167. col. 4. Par. 1531.] [ Lex enim et prophetee usque ad Joannem Baptistam sacramenta]
[habebant preenunciantia rem futuram; nostri vero temporis sacramenta]
[venisse contestantur quod illa venturum essa praedicabant.—August.]
[contra Lit. Petil. Lib. 11. cap. 37. Opp. Tom. vir. fol. 24. col. 2.] [5 — illze fuerint promissiones rerum complendarum, hze sunt]
[indicia completarum.—Id. con. Faust. Opp. Tom. vi. fol. 72. col. 2.] [ὁ The Translator has here mistaken Bullinger’s meaning. The]
[correct rendering is: “Wherefore on Psal. 73. Augustine uses give]
[for testify that it is given, or signify that it is exhibited.” See quota-]
[tion above. ] [7 See above, note 4; and August. con. Faust. Lib. xix. cap. 23.]
[Alia (sacramenta) sunt instituta virtute majora, utilitate meliora, &e.] [8 omnia nostra, Lat.: sacraments, not in Lat.]]
gether of that opinion which these men do favour and follow, would not godliness itself persuade us to forsake the authority of men, and cleave to the word of truth?
Let us see therefore what may be gathered out of the of word of truth, that is, out of the canonical scriptures, touchno the likeness and difference of the sacraments of the old and new Testament. This we hold for a certainty out of the scriptures, that there is but one everlasting and unchangeable God and Lord of either Church; that there is but one faith in him through Christ of either church; that there is but one way laid down in either church to attain to the promises of salvation: to be short, that there is but one church of the only living God, gathered together out of either people, both of the Jews and Gentiles’. I think there needeth no large confirmation of these things out of the scripture, because in the eighth decade and third sermon I have handled them at the full. Now that I have fortified and confirmed these things before by the writings of the apostles, thus I conclude, not of mine own brain, but by the authority of God: They which always have one everlasting and unchangeable God, one way of salvation set forth for all in Christ from the beginning, one faith, one church, one baptism, the same spiritual meat and drink; they cannot choose but have the selfsame sacraments, as touching their substance. But the Jews and Christians have one God, one faith, one way of salvation, which is by Christ; to be short, one church: therefore have they also the selfsame sacraments, saving that ours are given under other signs, and for that through the revelation of the Sun of righteousness, I mean Christ, are made more lightsome and manifest. I say further, that the scripture witnesseth ~~ that the sacraments of the old Testament and ours are of the same force, insomuch that Paul calleth them circumeised which are baptized, and them baptized which are circumcised. And he also teacheth, that our fathers did eat that spiritual meat which we eat, and drank of that spiritual drink, that is, the rock. But anon he addeth: And that rock was Christ.” The words of the apostle are well known, and are read in the 1 Cor. x. The same apostle, in the second chapter to the Colossians, saith: “In Christ ye are complete (or made perfit); in whom also ye are circumcised with circumcision made
[1 both of Gentiles, not in Lat.]
without hands, by putting off the body of the flesh, subject to sin?, by the circumcision of Christ; buried with him in baptism,” &e. What, I pray you, can be spoken more plainly? Circumcision made without hands,” is the circumcision of Christians, which is baptism. But in the former place of Paul to the Corinthians we must mark (as elsewhere I put you in mind?,) that to be baptized into Moses is not the same that it is to be baptized into Christ. For to be baptized into Moses is all one as if he had said, to be baptized by Moses, or through the ministry of Moses. For it is manifest that Moses brought the people to God, which were only committed to his charge. In many places in Aurel. August. ye shall read the like, howsoever our adversaries do father upon Augustine this difference between the sacraments of the old law and ours, of their own bringing in. For he, Lib. π. Cont. Literas Petil. cap. 27, saith: “The sacraments of the Jews were in outward tokens diverse from ours, but in the things signified they were equal and all ones” Also 7ract. in Joan. 26. upon this place, “He is the bread which came down from heaven,” he saith: Manna did signify this bread; the altar of God signified this bread. Those were sacraments. In signs they are diverse, but in the thing signified equal.” The like words thou mayest read, Lib. xix. Contra Faustum Manicheum, cap. 13, 16, 17.7 And again, Zract. in Joan. 45: Before the coming of our Lord Jesus Christ, when he came basely in the flesh, there were just and righteous men, who did so believe in him then that was to come, as we do believe in him now that is come. The times were changed, but so was not faith;” and so
[2 peccatorum, Lat.: of the sins, as in Auth. Ver.] [3 See Vol. 11. page 293.] [ Rather, brought the people committed to his charge to God]
[only: unice Deo adduxisse, Lat.] [5 The chapter is 37; and Bullinger has given (in a sentence]
[formed on the next quotation) the sentiment, and not the express]
[words, of Augustine in the place. ] [6 Hic est panis qui de ceelo descendit. Hunc panem significavit]
[manna: hunec panem significavit altare Dei. Sacramenta illa fuerunt.]
[In signis diversa sunt, sed in re que significatur paria sunt.—August.]
[in Evan. Joan. tract. Xxvi. Opp. Tom. 1x. fol. 47. col. 2.] (7 Id. Opp. Tom. vr. fol. 72, &ec.] [ Ante adventum Domini nostri Jesu Christi, quo humilis venit]
[in carne, preecesserunt justi, sic in eum credentes venturum quomodo]
forth. And anon: “In divers signsis all one faith; so in divers signs as in divers words, because words change their sounds by times, and truly words are nothing but signs. For in that they signify, they are words: take away the signification from the word, and it is a vain noise. Therefore all words are significations. Did not these that ministered those signs in the old law, believe those things which we now believe were prophesied before and! by them? No doubt they did believe them; but they believed they should come, and we that they are come” Also upon the 77. Psalm: The same meat and drink (saith he) had they in the? sacraments, which we have in ours; but in signification the same, not in likeness. For the selfsame Christ was figured to them in the rock, but manifested to us in the flesh. But with them all God was not well pleased. All verily did eat one spiritual meat, and drank one spiritual drink; that is, which signified some spiritual thing: but in all of them God had no delight. And whereas the sacraments were common to all, yet grace was not common to all, which is the pith of the sacraments. As even now at this day, faith is revealed which then was hid; the fountain of regeneration is common to all, which are baptized in the name of the Father, and of the Son, and of the Holy Ghost; but the inward grace, whereof they are sacraments, whereby the members of Christ with their head are born anew, is not common to all%” Thus far Augustine; who
[nos credimus in eum qui venit. Tempora variata sunt, non fides.—]
[Id. in Evang. Joan. Tract. xLv. Opp. Tom. 1x. fol. 68. col. 4.] [1 So also ed. 1584: but 1577, beforchand.] [2 In signis diversis eadem fides, sic in signis diversis quomodo]
[in verbis diversis; quia verba sonos mutant per tempora, et utique]
[nihil aliud sunt verba quam signa. Significando enim verba sunt;]
[tolle significationem verbo, strepitus inanis est. Significata sunt ergo]
[omnia. Nunquid non eadem credebant per quos heec signa minis-]
[trabantur, per quos eadem que credimus prophetata preenunciaban-]
[tur? Utique credebant, sed illa ventura esse, nos autem venisse.—]
[1d. ibid. fol. 68. col. 4.] [3 So also ed. 1584: but 1577, their.] [ Idem in mysterio cibus et potus illorum qui noster, sed signi-]
[ficatione idem, non specie: quia idem ipse Christus illis in petra]
[figuratus, nobis in carne manifestatus est. Sed non, inquit, in]
[omnibus illis beneplacitum est Deo. Omnes quidem eundem cibum ὺ]
[spiritalem manducaverunt, et eundem potum spiritalem biberunt,]
[id est, spiritale aliquid significantem: sed non in omnibus illis bene-]
teacheth, that their signs or sacraments are not unequal or unlike, which have the same faith and religion; but that all the difference that is resteth in the diversity of the time; otherwise they differ not.
Now that I have made an end of the similitude and difference of the sacraments of the old and new Testament, and that by occasion of a received opinion that the sacraments of the new law do confer or give grace of themselves; let us also consider what manner of thing the same is.
And first; touching the word “grace,” I will give you these few things to note. Grace is the favour and good-will of God, wherewith God the Father embraceth us for Christ’s sake, purifieth, justifieth, and endueth us with his good gifts, and saveth us. For the writings of the apostles do plainly call that (grace), whereby we are saved, and justified, or made righteous, by faith in Jesus Christ. Of this grace it is written: “I make not the grace of God of no effect; for if righteousness come by the law, then Christ died in vain.” Of this grace it is written: “Christ unto us” is become unprofitable: as many as are justified by the law are fallen from grace.” Of this grace it is written: “If it come of grace, then is it not of works; for else grace now is no more grace.” What, is not the Son of God himself called “the grace and gift of God?” John iv. and Titus ii. cap.
Now to confer grace, what is it else than to give, or frankly and freely to bestow something on a man which he had not before? Therefore, if the sacraments do give grace to the receivers of them, then truly they give those things which they signify to them which had them not, I mean, Christ with all his gifts; that is to say, they make them placitum est Deo.Et cum essent omnia communia sacramenta, non communis erat omnibus gratia, que sacramentorum virtus est.
[Sicut et nunc jam revelata fides, quae tunc velabatur, omnibus in]
[nomine Patris et Filii et Spiritus Sancti baptizatis commune est lava-]
[crum regenerationis, sed ipsa gratia cujus ipsa sunt sacramenta, qua]
[membra corporis Christi cum suo capite regenerata sunt, non com-]
[munis est omnibus.—Id. in Psal. Lxxvi. Enarr. Opp. Tom. vir]
[fol. 177. col. 4.] [5 good, not in Lat.] [6 or made righteous, the Translator’s addition. ] [7 vobis, Lat.] [ grace, not in Lat.]]
pleasant and acceptable unto God, they justify and save, yea, and that of themselves; insomuch as they are said to have received virtue to sanctify from the passion of Christ, and not £0 signify only or to help, to commend or to further!. Yea, grace. and they also attribute the receiving of grace to our work, whereby we receive the sacrament. But how contrary this doctrine is to the truth of his holy prophets and apostles, I will now declare.
It was an old error among the Jews, that sacraments did justify. Hereof cometh it, that the holy prophets of God, reasoning and rebuking the people of God committed to their charge, yet savouring of false opinions, cried, that their labour which they bestowed upon their ceremonies and sacrifices was in vain; and that God is delighted with faithful obedience, with faith, I say, charity, innocency, and also with true godliness. Among whom Jeremy saith: “Thus saith the Lord of hosts, the God of Israel, Heap up your burntofferings with your sacrifices, and eat the flesh: for when I brought your fathers out of Egypt, I spake no word unto them of burnt-offerings and sacrifices; but this I commanded them, saying, Hearken and obey my voice, and I will be your God, and ye shall be my people; so that ye walk in all the ways which I have commanded you, that ye may prosper.” The like place is in Esay, the first chapter. The Lord hath not despised, neither have his holy prophets contemned, all sacrifices in general, since he himself instituted them by Moses; but they sought to suppress and beat down that false opinion and vain confidence which they had in sacrifices. It is a vain confidence and a false opinion, to believe and think that sacrifices of themselves, and for our works’ sake, do make us acceptable unto God; for faith maketh us acceptable unto God by the Messias. And the Lord did not institute sacraments or sacrifices, that, being offered, they might give grace, or justify us; but to be witnesses of the grace of God; and that by them his people might be kept, and drawn in due order, from idols and heathenish worshippings, and led to Christ the high priest and only sacrifice (or oblation) for the whole world. For they were certain schoolings or exercises,
[[! gratiam, Lat. omitted: grace.] [2 his, not in ed. 1584: but 1577, the holy.] [3 Rather, might be kept in due order, or drawn, &e.]]
as Paul proveth, saying: “The law was our schoolmaster unto Christ, that we should be justified through faith; but after that faith is come, we are no longer under a schoolmaster.” Therefore the sacrifices of the old law did not give grace to them that sacrificed, neither wrought they their justification; but were tokens and testimonies, that God doth sanctify and justify by and through the sacrifice appointed before all worlds, the Messias, I mean; to faith in whom they did, as it were a certain schoolmaster by guiding us, bring us. And truly, when the apostles preached the pure and
sound doctrine of the gospel, that by the only grace of God in Christ the faithful are saved, this ancient error of their elders had taken such deep root in the minds of the Jews, that even they which had received Christ stood nevertheless in contention, that Christ was not able fully to sanctify and justify without the help of the Jewish sacrifices. Against whom the apostles, disputing with great gravity and invincible power of the Spirit, did plainly prove that a Christian, without any observations of the ceremonial law, or help of any works, even by the only mere and free grace and mercy of God in Christ’, is sanctified, purified, justified, and saved: which undoubtedly is the helm (as commonly is said) and stern of the evangelists’ and apostles’ doctrine; which whoso denieth, he hath no part doubtless in the inheritance of Christ and his gospel. Neither is it obscure or doubtful, which even now I have set forth in these few words; for who is ignorant of that memorial dissension between the chief apostles of Christ, Paul and Barnabas, kindled against those which taught, “Except the Christians were circumcised after the manner of Moses, they could in no wise be saved?” Against whom Peter maketh this conclusion: “That our hearts are purified by faith; and that we which believe? shall be saved by the grace of our Lord Jesus Christ.”
True it is, that the adversaries would bring back again that which the apostles abrogated and took away; but in the
[[ veterum, Lat.: of the ancients.) [> omnibus seculis destinatam, Lat. ] [6 sive gratuita, Lat. omitted: or gratuitous.] [7 Rather, grace of God, or mercy through Christ, &ec.]]
[1 [8 So also ed. 1584: but 1577, memorable: memorabilem, Lat.) [9 Rather, they which believe.]]
meanwhile this is also undoubtedly true, that the apostles with no other forcible engine more strongly battered (as it were) and beat down flat to the ground their adversaries’ bulwark in defence of sacraments that purify, than with this: “That we which believe! shall be saved by the grace of our Lord Jesus Christ.” And whereas in every place almost they add, “Not by the law, not by ceremonies or other? ritual observations;” do we think that they will admit sacraments to the partaking of such power and virtue, seeing they be comprehended under rites and ceremonies, and so accounted? Christian faith doth attribute the grace of God, remission of sins, sanctification and justification, fully and wholly to the free mercy of God, and to the merit of Christ’s passion; yea, in such sort doth christian faith attribute these spiritual benefits unto it4, that beside it nothing at all is admitted to take part with it. Therefore whereas Lombard saith, That sacraments have received power to confer or give grace by the merit of the passion of Christ;” it is of his own forging. For as Christ giveth not his glory to any, either saint or mortal man, much less to a creature without life; even so he that believeth to be fully justified by the death and resurrection of the Lord, seeketh no further grace and righteousness in any other thing than in Christ only, upon whom he stayeth, whom also by faith he feeleth in his heart or mind already to exercise his force by the Holy Ghost. For hereunto pertain those things? in the gospel: “Go in peace, thy faith hath saved thee:” and also: “He which drinketh of this water shall thirst again; but whosoever shall drink of that water which I shall give him, shall never thirst, &c.” To this pertaineth the saying of Paul also: “Therefore being justified by faith, we are at peace with God through our Lord Jesus Christ: by whom also we had an entrance by faith unto this grace wherein we stand, and rejoice in hope of the glory of God.”
I am not ignorant of the crafty sleights of some, who [1 Rather, they which believe.] (2 ullis, Lat.: any.)
[3 and so accounted, the Translator’s addition. ] [ Rather, and so attributes, that, &ec.] [5 Ex ipsius (Christi) morte et passione virtutem sortita sunt]
[(sacramenta.) Lombard. Sentent. Lib. 11. dist. 2. B. fol. 307. Par.1575.] [6 aut, Lat.: or.] [7 So also ed. 1584: but 1577, sayings. ]]
imagine there is a certain general and also a special faith, The general faith they call that whereby we believe, that we are truly justified by the death and resurrection of Christ: but that they call a special faith, whereby we believe that by the sacraments and by our own works the gifts of God are applied particularly to every one of us one by one. But to what purpose was it, being in a land where they might be fed with manna, to look back to the pottage-pots and (unsavoury) leeks of Egypt? What, I pray you, have Christians to do with the distinctions of subtle sophisters? Or how will they prove this distinction of theirs unto us? Verily, there is but one faith; and the same is no other in the use of the sacraments than it is without the use of them. Without the use of them we believe that we are sanctified by the death and resurrection of Christ. In baptism and the Lord’s supper we practise no other faith, than whereby we believe that we are purged from our sins by the grace and mercy of Christ; and that by his body given for us, and his blood shed for us, we are redeemed from death, and become heirs of eternal life. Not the sacraments, but faith through the Holy Ghost, applieth these things unto us: which thing all the writings of the apostles do witness, but such feigned glosses do obscure and darken. To be short; there is one God and Saviour of all, one salvation, one redemption and purging, one faith whereby we receive salvation offered unto us of God in Christ through the Holy Ghost. The same is declared or preached unto us in the word by the minister, and is represented and sealed by the sacraments.
And now, who knoweth not that Paul, the apostle, in all his writings only laboureth to prove, that those that believe are justified by faith in the Lord Jesus, and not by any works? Again, who is ignorant, that the receiving and celebration of sacraments are also counted among our works? Whereunto I will add this, that sacraments give not that which they have not themselves: but they have not grace, and righteousness, and heavenly gifts; therefore they do not give them,
But hence springeth up another disputation for us to handle: Whether the grace of God and a certain heavenly power be put in or included in the sacraments, and as it
[3 Rather, which, which writings of the apostles.]
[BULLINGER, 1v.] 20
were contained in them, so that from them it might be conveyed into the receivers? The whole rabble of priests and monks, as well in word as in deed, have bewrayed themselves, that they think that in the bare signs there is heavenly grace included, yea, and that God himself is comprehended in them. From no other fountain sprang their careful disputations concerning that the mouse eateth, when it eateth the sacrament of the body of Christ. Pope Innocent, Libro quarto, De Sacramento altaris, Capite undecimo, saith: “Miraculously doth the substance of bread return again; not that bread which was turned into flesh; but it cometh to pass, that instead of it other bread is miraculously created, which bread is eaten,” &c. Behold, here is certain witty and miraculous kind of divinity. I pass over of purpose many other which are of this kind.
And hereunto? that by crossings and certain secret words, gestures, and breathings, they consecrate the water of baptism; all which things they beautify with the name of blessing. And among other things they sing thus: “God, by ther the secret mixture of his light, make fruitful this water pre-
5
pared to regenerate men withal; that, being sanctified and born again of the immaculate womb of the heavenly fountain, it may come forth a new creature. Let this holy and innocent creature be free from all the assaults of the adversary. Let him not entrap it in his snare. Let it become a living fountain, a regenerating water, a purifying river; that all that are dipped in this wholesome laver, the Holy Ghost working in them, may attain to the excellency of perfect purification. Wherefore, O thou creature of water, I bless (or conjure) thee, by the living God, by the true God, by the holy God, by the God which in the beginning separated thee by his word from the dry land,” &ec. Again breathing thrice on the water, he
[1 — miraculose revertitur (substantia panis), cum ipsum ibi]
[desinit esse; non quod illa panis substantia revertatur, que transivit]
[in carnem; sed quod ejus loco alius miraculose creatur, quamvis]
[hujus accidentia sine subjecto possunt sic corrodi, sicut edi.—Innocent.]
[Pap. m1. Myster. Miss. Lib. 1v. cap. 11. The title of the chapter is,]
[Quid etiam a mure comedatur, cum sacramentum corroditur. Opp.]
[Tom. 1. p. 380. col. 1575.] [2 An error in all the editions for, Add hereunto. Adde his, Lat.] [3 The water to be used in baptism is blessed, in the church of]
[Rome, on holy Saturday.]]
forthwith uttereth these words: “Thou, O Lord, bless with thy word these waters which make request unto thee, that beside their natural cleanness which in washing they may give to our bodies, they may also be effectual to purify our souls.” Then the priest taketh a burning wax candle, and putteth it thrice in the water consecrated to baptism, saying: “Let the power of the Holy Ghost come down into this plentiful fountain.” He addeth: “And let it make the whole substance of this water fruitful with the fruit of regeneration.” And so forth. All these things they understand and expound to be spoken simply and without tropes or figures; which evidently enough declareth what these men attribute to holy or consecrated water, and how they think that in the signs the holy things themselves are contained. About this matter Bonaventura hath wonderfully busied himself, who in his writing, In 4. Magistri Distinct. Quest. 3. among other things at the length saith: “We must not say by any means that grace is contained substantially in the sacraments, as water in a vessel, or as a medicine in a box; yea, to understand it so, it is erroneous. But they are said to contain grace, in that they signify grace; and because, unless there be a want on the part of the receiver, grace is always given in them: so that ye must understand that grace is in the soul, and not in the visible signs. For this cause they are called also vessels of grace. They may be also called vessels after another manner; because, as that which is in a vessel is no part of it,
[[ Qui hanc aquam regenerandis hominibus preeparatam arcana]
[sui (Bullinger read, sua) luminis admixtione feecundet; ut sanctifica-]
[tione concepta, ab immaculato divini fontis utero in novam renata]
[creaturam progenies ccelestis (Bullinger has omitted these two words)]
[emergat… non insidiando circumvolet (contrarie virtutis admixtio).]
[.Sit hec sancta et innocens creatura, libera ab omni impugnatoris]
[incursu.sit fons vivus, aqua regenerans, unda purificans. Ut]
[omnes hoc lavacro salutifero diluendi, operante in eis Spiritu Sancto,]
[perfects purgationis indulgentiam consequantur. Unde benedico te,]
[creatura aque, per Deum vivum, per Deum verum, per Deum sanc-]
[tum, per Deum qui te in principio verbo separavit ab arida, &e.]
[Halat (sacerdos) ter in aquam.. dicens, Tu has simplices aquas tuo]
[ore benedicito; ut preeter naturalem emundationem quam lavandis pos-]
[sunt adhibere corporibus, sint etiam purificandis mentibus efficaces.]
[Hic sacerdos paululum demittat (cereum) in aquam, et dicit, Descendat]
[in hance plenitudinem fontis virtus Spiritus Sancti,… totamque hujus]
[aque substantiam regenerandi feecundet effectu.—Brey. Rom.] 20—2]
neither cometh of it, and yet nevertheless is drawn out of it; so grace cometh neither of nor by the sacraments, but springeth from the eternal fountain, and is drawn out from thence by the soul in the sacraments. And as a man, when he would have liquor, goeth straight to the vessel; so he that seeketh after the liquor of grace, and hath it not, must have recourse to the sacraments.” Thus far Bonaventura, who rightly referred grace unto God, the fountain of all good things. I would he had also more purely and simply set down the rest. of He also said” truly, that the soul of man was the seat and receptacle of grace and of the gifts of God, and not things without sense. Tor the holy scripture teacheth everywhere, that the mind of man, not any element, or whatsoever is forged by man’s device, is the mansion-place of the grace of God; and that it is not to be sought for, or worshipped, as viii. included in any insensible thing. If the heaven of heavens,” saith Solomon, “be not able to contain thee, how should then this house do it, that I have builded Ὁ Whereunto the most constant martyr of Christ, Stephen, alluding, saith: He that is highest of all dwelleth not in temples made with hands, as saith the prophet: Heaven is my seat, and earth is my footstool. What house will ye build for me? saith the Lord; or which is the place of my rest? Hath not my hand made all these things Ὁ Which that great apostle of Christ, Paul, following, saith: “God that made the world and all that are in it, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is wor-
[[! Non est aliquo modo dicendum, quod gratia contineatur in]
[ipsis sacramentis essentialiter, tamquam aqua in vase, vel medicina in]
[pyxide; imo hoc intelligere est erroneum. Sed dicuntur continere]
[gratiam, quia ipsam significant, et quia, nisi ibi sit defectus ex parte]
[suscipientis, in ipsis gratia semper confertur, ita intelligendo quod]
[gratia sit in animo, non in signis visibilibus. Pro tanto etiam dicuntur]
[vasa gratice. Possunt etiam dici vasa alia ratione: quia sicut quod]
[est in vase, non est de ipso nec ex ipso, sed tamen ab ipso hauritur;]
[sic gratia non est a sacramentis, nec de sacramentis, sed oritur a]
[fonte eterno, et ab illo hauritur ab ipsa anima in ipsis sacramentis:]
[et sicut quis recurrit ad vas, cum requirit liquorem; sic queerenti]
[liquorem gratiee et non habenti recurrendum est ad ipsa sacramenta.]
[—DBonavent. Sentent. Lib. 1v. Dist. 1. Quest. 3. Opp. Tom. v. p. 7.]
[Mogunt. 1609. ] [2 sensit, Lat.: understood. ] [3 seu, Lat.: or.]]
shipped with men’s hands, as though he needed of anything, seeing he himself giveth to all life, and breath, and all things, &c.” Whereupon Christ himself in the gospel speaketh more expressly: “The hour cometh, when ye shall neither in this mountain, neither at Hierusalem, worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth.” The faithful therefore do lift up the eyes of their mind from earthly and visible things unto heavenly: whereupon our godly forefathers, when they celebrated the Lord’s Supper, heard that saying repeated or sung unto them, most agreeable to such holy mysteries, “Lift up your hearts: all the people answered? together, “We lift them up unto the Lord.” Doth not the very gross absurdity of the thing plainly prove, that grace is not contained in the signs? For if by grace you understand the favour and good-will of God, if pardon and forgiveness of sin, cleansing, I say, and justifying of the believers; if, finally, the gifts and graces of the Spirit; what, I pray you, can be imagined more absurd and senseless, than that such excellent things should be kept inclosed in water, bread, and wine? The signs, truly, have no need of grace, nor any pardon and forgiveness of sins. ΤῸ what purpose, then, should grace be contained within sacraments? What profit, I pray you, will redound unto men? Or who knoweth not, that all the institutions of God were ordained for the commodity of man? Or shall we say, that grace is therefore kept included within the sacraments, that from thence it might be conveyed unto us by channels? Dut the scripture speaketh not after that manner. For grace, as hath been often now repeated, is the favour and good-will of God; whereby he himself, not by sensible matters, but of his own accord and through his power and might, is brought unto us. These things are spiritual, and therefore are brought to pass by the gift and mediation of the Holy Ghost. God is joined unto us by his Spirit; and we are coupled to him by faith, through the gift of the Holy Ghost: which thing in the writings of the evangelists and apostles is everywhere to be seen.
Moreover, the words of the canon of the council of Nice are not to be understood after such a gross and rude manner: [ So also ed. 1584: but 1577, answering: respondente, Lat.]
[5 tanquam, Lat. omitted: as though.]
“Our baptism is not to be considered with the bodily eyes, but with the eyes of the mind. Thou seest water; weigh the heavenly force which lieth hid in the water, ὅσο.” For it is a sacramental speech, which truly every body at that time understood; as also at this day? it is no new nor hard kind of speaking to say, that in the seal there is faith and truth, in a marriage-ring the faith and love of wedlock, in a sceptre and crown the king’s authority. For no man is so foolish, that by reason of the kind of speeches he will affirm, that the things themselves are contained and inclosed in the signs: every man knoweth this kind and manner of speech?.
To this matter also appertaineth, that John the Baptist baptized in the river Jordan; and that the apostles also themselves baptized with water neither consecrated nor prepared with any enchantments, breathings, or crossings’, that it might receive the grace of God into it, and make them that are baptized partakers thereof. The Aithiopian, in the Acts of the Apostles, saw a fountain, not mingled with oil, neither consecrated with any holy charms, neither moreover prepared with any breathings or putting in of wax-candles nor pictures of crosses; yet nevertheless he said to Philip the apostle: See, here is water; what doth let me to be baptized?” But Philip required faith of him in the Lord Jesus; and upon his confession he forthwith baptized him; no consecration of the fountain first provided for, by the which forsooth he might call down the grace of the Holy Ghost and the power of regeneration into the water; and forthwith might apply it to the purifying of the Aithiopian.
And if so be we proceed to include the grace of God dol within the elements, and the things themselves within the signs by the which they are represented; who seeth not with how great danger we shall do the same, especially among the simple sort? For unto those we shall give occasion of idolatry, and to cleave unto the visible signs; of whom also they
[1 Τὸ βάπτισμα ἡμῶν οὐ τοῖς αἰσθητοῖς ὀφθαλμοῖς κατανοητέον, ἀλλὰ]
[τοῖς νοεροῖς ὕδωρ ὁρᾷς, νόησον τὴν ἐν τοῖς ὕδασι κρυπτομένην τοῦ Θεοῦ]
[δύναμιν.---- (6185. Hist. Concil. Nic. Labb. et Coss. Tom. 11. col. 233.]
[Lut. Par. 1671.] [2 to us, ed. 1577: but omitted also in 1584: nobis Lat.] [3 et consuetudinem, Lat. omitted: and practice.) [4 characteribus, Lat. ]]
will require and ask that which ought to be asked of God, the author of all goodness, with minds lifted up into heaven. For whereas it is objected, that by a certain heavenly covenant it is so appointed by God, that sacraments should have grace in themselves, and should from themselves, as by pipes, convey abroad the water of grace unto those that are thirsty; that is alleged without warrant of the scripture, and is repugnant unto true religion: as by those things which have hitherto been handled and disputed of doth, as we think, sufficiently appear; whereunto also we add this.
The holy and elect people of God are ποὺ then first of all partakers of the first grace of God and heavenly gifts, when they receive the sacraments; for they enjoy the things before they be partakers of the signs. For it is plainly declared unto us, that Abraham our father was justified before he was circumcised. And who gathereth thereby, that justification was not exhibited and given unto him by the sacrament of circumcision; but rather, that that righteousness, which he by faith before possessed, was by the sacrament sealed and confirmed unto him? And moreover, who will not thereof gather, that we, which are the sons of Abraham, are after no other manner justified than it appeareth that our father was justified; and that our sacraments work no further in us than they did in him? especially since the nature of the sacraments of the people of the old Testament and ours is all one. Whereof I will speak a little afterward more at large, when I expound the place of the apostle in the fourth to the Romans.
The eunuch, of whom I spake even now out of the Acts, as he journeyed and saw water, he said to Philip: “” See, here 15. water; what letteth me to be baptized? Philip said unto him; If thou believest with all thy heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” Afterward immediately it followeth: “And they went down both into the water, and he baptized him.” The eunuch (saith the evangelist) believed with all his heart, that is to say, truly and without dissimulation. Now let us see what
[5 the first, not in Lat.] [6 An error in all the editions for, gathereth not: quis non colligat,]
[Lat. ] [7 by the sacrament, not in Lat.]]
the scripture saith concerning such a faith. St John, the apostle and evangelist, saith: “Whosoever believeth that iv. Jesus is Christ, is born of God.” He again saith: Whosoever confesseth that Jesus is the Son of God, in him dwelleth God, and he in God.” Also Paul, that elect vessel and doctor of the Gentiles, saith: “If thou shalt knowledge with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved.” And again, St John saith in his epistle: “He that believeth on the Son of God hath the witness in himself. And this is the record, how that God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son hath not life.” Briefly, of all these things this we gather: the eunuch believed before he received baptism; therefore, before he received baptism he was born of God, in whom he dwelled, and God in him; he was just and acceptable [in] the sight of God; and moreover, he had also life in himself; and therefore the baptism which followed did not give that to the eunuch which he had before; but it became unto him a testimony of the truth, and a seal of the righteousness which came by faith!; and therewithal to assure unto him? the continuance and increase of God his? gifts.
After the same manner we read of Cornelius the centurion in the same Acts of the Apostles; that he, believing the preaching of the apostle Peter, received the Holy Ghost also in a visible shape, as the apostles did at Hierusalem in the day of Pentecost; and that Peter, when he knew that thing, said: “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” Forasmuch therefore as Cornelius with his household received the Holy Ghost before they were baptized, it is manifest, that he did not obtain the Holy Ghost as given first by baptism, or with baptism. Again, we read in the Acts of the Apostles: “They that gladly received the word of Peter were baptized.” Therefore before they were baptized of Peter, they had obtained the grace of God through faith.
Fort why, I pray you, do we baptize our infants? Is it
[[ justitice fidei, Lat.] [2 Rather render, for a continuation, &e.] [3 God his, not in Lat.] [6 Aut cur, Lat.: Or why.]]
because they believe with their heart and confess with their mouth? I think not. Do we not therefore baptize them, because God hath commanded them to be brought unto him? because he hath promised, that he will be our God, and the God of our seed after us? to be short, because we believe that God, of his mere grace and mercy, in the blood of Jesus Christ, hath cleansed and adopted them, and appointed them to be heirs of eternal life? We therefore, baptizing infants for these causes, do abundantly testify, that there is not first given unto them in baptism, but that there is sealed and confirmed which they had before.
Let us also join unto these things a testimony of the Supper of the Lord. The apostle, teaching how the godly should prepare themselves to come to the Lord’s table, saith: “Let a man prove himself, and so let him eat of this bread and drink of this cup.” But to examine or prove signifieth to search, as much as lieth in man, the heart, or mind, and through diligent inquisition to sift one’s conscience. And God is said to prove our hearts. And the same apostle willeth us “to prove what is the good and acceptable will of God.” But this proof cannot be without knowledge and judgment; and the knowledge and judgment of Christians is faith: therefore whosoever proveth himself before he come to the supper hath faith; if he hath faith, then he wanteth not those things that are coupled with faith; and therefore in the supper those heavenly benefits are ποὺ first received, but thanks are given for those that are received. I have hereby shewed and proved, I suppose, that sacraments do not confer grace.
They object, I know well enough, against these things, (who are persuaded that sacraments give grace, and contain included within them the things signified,) that we do evacuate and make of none effect the sacraments; and that we teach that the faithful receive in them, or by them, nothing but bare water, and bare bread and wine; and that by that means God by us is accused of falsehood and lying.
We briefly answer: If they set void or empty things (as I may so say) against full things, so as they be void or empty which have not the things themselves included in them; truly,
[5 pro acceptis, Lat.: for them as received. ]]
I had rather confess them to be void than full. But if they call them void or empty, and mean profane or unholy things, that is to say, which differ nothing from profane signs; if by bare they understand things of no force; we openly profess, that we have sacraments which are holy, and not profane; effectual, and not without force; garnished from above, not naked; and therefore full, not void or empty. For they are holy things and not profane, because they are instituted of God, and for godly men, not for profane persons. They are effectual, and not without force: for in the church with the godly and faithful they work the same effect and end whereunto they are ordained! of God; whereof more hereafter. They are also worthily said to be beautified and adorned by God, and not bare things, which have the word of God itself, wherewith they are most beautifully adorned. And therefore also they are full, and not empty sacraments, because they have those things which make a perfect sacrament.
We will repeat here the parables, or similitudes (which above also, entreating of consecration, for the most part we did allege), to the intent to give more clear light unto this treatise. All the while that wax, for confirmation and witness’ sake, is not hanged on letters patents or other public instruments, it is common, void, and bare wax; that is to say, nothing else but wax: but when it is sealed and fastened to those public instruments, it is now neither void nor bare wax; for it is called the testimony of the truth2?. The arms of a prince or of any commonwealth, if it be painted in a window or on a wall, it is a bare sign: but if the same be fastened to writings or set to letters, there is great difference between this and the other. For now it declareth and witnesseth the will of the prince, or commonwealth; therefore it hath this estimation among all men, that whoso defaceth it, or, contrary to the will of the prince and commonweal, doth set it to any other charter, is reputed guilty of counterfeiting and of high treason. A stone, when as yet it is not set for a mark or bound of fields, it is a bare and void, that is to say, a common stone, which to tread under foot, or to remove out of his place, is no offence: but being set to part the
[1 So also ed. 1584: but 1577, were ordained.] [2 Rather, and the truth: et veritas, Lat.]]
bounds of fields, it is no more a bare and void stone, but a witness of lawful division and just possession; which to move out of his place is accounted an heinous offence. And therefore water, bread, and wine, without the institution and use of the sacrament, are nothing else but water, bread, and wine: but being used in the celebration of the sacrament, they differ very far from that they were before; and are sacraments signed of Christ by his word, ordained for the salvation of the faithful.
Therefore they that are partakers of the sacraments do not receive nothing, as these say, unless the institution of God be to be esteemed as nothing. He instituted sacraments to be testimonies of his grace, and seals of the truth of his promises: which thing I will anon declare more at large. Therefore, as God is true and cannot lie, so the seals of his promises are most true. He hath promised that he will be ours, and that in Christ he will communicate himself unto us with all his gifts: he therefore of a certainty sheweth himself such an one, and doth communicate himself unto us; although he do it not now first of all when we receive the sacraments, as if he should pour out of himself into us by them, as it were by conduit pipes, and were included in them as in vessels. For immediately upon the beginning of the world he promised his grace unto us; as soon as we first believed, he began to shew himself such an one unto us, and doth shew himself more and more through the whole course of life: we receive him and comprehend him spiritually and by faith. Therefore, when we are partakers of the sacraments, he proceedeth to communicate himself unto us after a special manner, that is to say, proper unto sacraments; and so we, which before were made partakers of Christ, do continue and strengthen that communion or fellowship spiritually and by faith in the celebration of the sacraments, outwardly sealing the same unto ourselves by the signs’.
Now, who will hereafter say, that they which think thus of the sacraments, and are by this faith partakers of them,
[3 So also ed.1584: but 1577, a void or bare: vacuus aut nudus, Lat. ] [ So also ed. 1584: but 1577, and ordained: et instituta, Lat.] [> Rather, pour out himself. ] [6 So also ed. 1584: but 1577, our life.] [7 Rather, the signs sealing the same unto us by things sensible.]]
have nothing but empty shews, and receive nothing in them; albeit we neither include grace in the signs, neither derive it from them? But if any man have any other opinion of God and his ordinances, that shall no more be falsehood in God}, or accuse him of untruth, than if any one should charge a just man with a lie, because he performeth not that which he looked for; when in the meantime this man promised not the thing which he looked for; but he, through his corrupt and false opinion, hath dreamed that it was promised unto him. And thus far by occasion I have shewed what agreement and difference there is between the sacraments of the old and new Testament, and that our sacraments do neither confer nor contain grace.
Now we return to that which we began; I mean, to the principal ground of this disputation: that, forasmuch as we have taught what they do not work, so now at length we may set down what they work in very deed; that is to say, expounding what is the power, end, and lawful use of the sacrament, whereunto they are ordained of God. We handled indeed the place of the causes why they were instituted in the beginning of the sixth sermon. But now I will add other things which pertain to this purpose, and entreat of each thing by itself more fully and at large.
The chief end of sacraments is this; that they are testimonies to confirm the truth, by which the Lord in his church even visibly doth testify, that the things now uttered by preaching of the gospel, and by the promises assured to the faithful from the beginning of the world, are in every point so brought to pass, and are so certainly true, as they are declared and promised in the word of truth. Even so baptism is the heavenly and public witness in the church of Christ, whereby the Lord testifieth, that it is he which receiveth men freely into favour, and which cleanseth from all blemishes, and, to be short, maketh us partakers and heirs of all his goodness. For after the same manner circumcision in times past was a public and heavenly testimony, that it is God that purgeth and adopteth us. For therefore Moses saith, Deut. xxX.: “The Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God
[1 Deo fraudi fuerit, Lat.] [2 sacramentorum, Lat.) [3 us, not in Lat.]]
with all thy heart,” &c. After the selfsame manner the Lord himself, instituting the holy supper in his church, by the present signs doth openly bear witness, that his body was certainly given for us, and his blood truly shed for the remission of our sins; that he also is that living food, that feedeth us to eternal life. Wherefore we read in Chrysostom his 83rd Homily upon Matthew these words: “As in the old law, so in the same manner hath he here left with us a memory of the mysteries, stopping and bridling hereby the mouths of heretics. For when they say, Whereby appeareth it that Christ was offered? and many other mysteries; then we, alleging these things, do thereby stop their mouths. For if Jesus be not dead, whose representation or sign is this sacrifice?” Thus far he. You perceive, I suppose, how this writer doth bring against heretics the sacrament of the supper for the testimony of truth, that is to say, of the Lord’s true death. Wherefore as the gospel is called a witness, and the preachers of the gospel witnesses; even so we call sacraments witnesses of the same truth, which, though they be dumb, yet nevertheless are visible; after which name St Augustine calleth them visible words?” For the preaching of the gospel, consisting of words heard with the ears, is a speaking witness; but sacraments, which consist of signs and are seen with the eyes, are speechless witnesses, and, as it were, remnants and remembrances of the preaching of the gospel.
Yea, sacraments were instituted by God to that end, that they might visibly confirm unto us the ready good will of God toward us, and also? the preaching of the gospel, and all the promises of life and salvation; and that they should be, as it were, seals set and fixed to the gospel and promises made by God, which might testify and confirm that faith in Christ is
[[t Ὥσπερ οὖν ἐπὶ τῶν ᾿Ιουδαίων, οὕτω καὶ ἐνταῦθα τῆς εὐεργεσίας]
[ἐγκατέδησε τὸ μνημόσυνον τῷ μυστηρίῳ κἀντεῦθεν ἐμφράττων τῶν αἷρε-]
[τικῶν τὰ στόματα ὅταν γὰρ λέγωσι, πόθεν δῆλον ὅτι ἐτύθη ὁ Χριστός;]
[μετὰ τῶν ἄλλων, καὶ ἀπὸ τῶν μυστηρίων αὐτοὺς ἐπιστομίζομεν. Ei γὰρ]
[μη ἀπέθανεν ὁ Ιησοῦς, τίνος σύμβολα τὰ Tehovpeva;—Chrysost. Hom. in]
[Matth. Lxxxmr. (al. Lxxxur.) Tom. vir. p. 783. Par. 1727.) [5 symbolum, Lat.] [6 quo nomine, Lat.: on which account. ] [7 Quid sunt aliud queéeque corporalia sacramenta, nisi quedam]
[quasi verba visibilia?—Aug. contra Faust. Man. Lib. x1x. cap. 16. Opp:]
[Tom. v1. fol. 72. col. 3. Par. 1531.] [8 obsignent, Lat.] [9 adeoque, Lat.: and so.]]
true righteousness. That which I have said I will confirm by the writings of the apostles. But I taught a little before, that there is all one ground of the sacraments of the old Testament and of the new, a few things only excepted; so that now by very good right, by the comparing of both together we may estimate and utter what the force! and use of our sacraments is. Paul therefore to the Romans, fourth chapter, saith: “We say that faith was imputed to Abraham for righteousness. How was it then imputed? When he was circumeised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised: after he received the sign of circumcision, as the seal of the righteousness of the faith which he had when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed unto them also; and the father of circumcision, not unto them only which are of the circumcised, but unto them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised.” All these are Paul’s words. Among which, first of all, some words are meet? to be expounded: then we must seek after the sense and meaning of the apostle’s words: and last of all we must apply them to our purpose touching the sacrament.
The apostle here useth two words, that is to say, the 6] and the seal. Signum, the word sign, is more general and stretcheth very far; but a seal is a word that properly belongeth unto sacraments, which are seals and confirmations. For all signs seal not; for some by signification only do accomplish their duty; but σῴφραγίζειν properly is, to seal for assurance and confirmation sake of faith or credit: wherefore σφραγίς is a seal which is set to, to keep and confirm our faith and promise, and to be without all danger of deceit. And here, as elsewhere very often, the Lord doth imitate the manner of men. For we men are wont, by setting to our seals, to confirm our writings, covenants, and faithful promises, which we before had made by word. And that this hath always been the cause of the instituting and use of seals, appeareth plainly by these testimonies of the scriptures. When the children of Israel under Ezra made a covenant with the
[1 finem, Lat. omitted: end.] [2 videntur, Lat.] [3 σφραγίς, omitted.]]
Lord, by and by they set down their covenant in writing, and seal the writing, to be a testimony of the truth; asin Nehem. the ix. chap. And Hag. the ii. chapter thou mayest read: “1 will take thee to my servant, Zorobabel, thou son of Salathiel,” saith the Lord, “and will make thee as a sign or sealing ring; for I have chosen thee.” As if he had said; All men shall certainly learn, that in the son of Salathiel the continuance of the posterity of the Messias doth consist and remain? Thus writeth Jeremy, chap. xxii.: “As surely as I live, saith the Lord, if Chonenias, the son of Jehoakim, king of Juda, were the signet or seal on my right hand, yet will I pluck thee thence.” Which is as much as if he had said; Though thou were he in whom I will keep my promises, yet shalt thou be led captive into Babylon. To this agreeth that of Matthew written of the Jews: So they went, and made the sepulchre sure, and sealed the stone;” without doubt, against deceitful practices; “they appointed a watch.” It appeareth therefore by these testimonies whereto the use of seals serveth.
These things being thus declared, let us now diligently search out the counsel and meaning of the apostle’s words. Paul sheweth, that justification happeneth unto men by the power and virtue of no works, of no ceremonies or sacraments, but by the only merit” of Christ through faith. To prove this, he bringeth the example of Abraham, of whom the scripture hath pronounced: ‘ Abraham believed God, and it was imputed unto him for righteousness.” Thence he gathereth, that Abraham was justified by faith; yea, that that was imputed unto him for righteousness. Where both by the word or force of imputation, and by the whole sentence of Moses, he doth most strongly reason, shewing that through grace righteousness is imputed by faith. Whereunto he joineth also a testimony out of David touching righteousness by imputation. I handled that place in the first sermon of the fourth decade. Then he returneth again to the example of Abraham, and applieth to his purpose that place alleged out of Genesis, weighing the circumstances of the manner and time
[[ Rather, O my servant: serve mi, Lat.] [5 propaganda Messie posteritas, Lat.] [6 Rather, appointing also a watch.] [7 beneficio, Lat. ] [83 See Vol. 111. page 44, &c.]]
of his justification!, and saith: “How was it then imputed? when he was circumcised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised.” Which things, verily, are plainer than that they require any exposition. But because the Jew might object; Why then, the institution and use of circumcision was of no force, but void, unprofitable, and vain; for if Abraham were justified before he was circumcised, what could circumcision profit him further? and if it brought nothing, surely it was superfluous and unprofitable: Paul, preventing that objection, maketh answer: “And he received,” saith he, the sign of circumcision, as the seal of the righteousness of faith, ἅς.” Circumeision, saith he, was neither void nor unprofitable. For albeit it justify not, neither cleanse, nor apply the gifts of God; yet it followeth not therefore that there is no further use of it: for it hath another end. For he received the sign of circumcision for a certain seal of the righteousness of faith; that is to say, God instituted circumcision, that it should be a seal to ratify and confirm, yea, and also? visibly to testify, that faith is righteousness, and that men are justified through faith; I say, in such sort as faith is also imputed unto them for righteousness, as it was imputed unto Abraham. For it followeth: That he might be the father of all that believe, though they be not circumcised, that righteousness might be imputed unto them also;” and so forth. And although these things be more clear than the daylight, yet I will endeavour further to open the same by a parable. For suppose that a king, of his favour and mere liberality, would entertain some servant into his court, yea, and? make him partaker of all his goods; and moreover would extend this benefit unto the children and posterity also of him whom he had adopted; and would immediately command, that that covenant, privilege, and favour, granted by lively words, should also be put in writing, which he might confirm by setting to his seal; to the end that might be to his posterity a sure testimony against all gainsayers, that the same favour and adoption doth pertain to them also, and that the prince would continue his good and favourable kindness unto the posterity of him whom he had adopted, if they also continue
[1 of his justification, not in Lat. ] [2 adeoque, Lat.: and so.] [5 recipere, Lat.] [4 transactio, Lat. ]]
faithful unto their prince. For even after the same manner Almighty God, the King of kings, and most bountiful of all princes, freely and not by any merit of ours going before, chooseth Abraham, upon whom he bestoweth innumerable benefits, and unto whom he offereth a covenant and participation of all goodness; and not unto him only, but to all his posterity also, saying: “I, the Almighty God, will be thy God, and the God of thy seed after thee; I will bless thee and thy seed; and in thy seed shall all the nations of the earth be blessed.” He sanctified also this privilege, confirming it with an oath; and by and by commandeth to deliver the same unto their children, as it were from hand to hand, instead of writing; and afterward willeth his servants the prophets to set it down in writing; and last of all he himself, by instituting circumcision, now as it were setting to his seal to the letters patents, or charter, would have it confirmed and ratified to them that should come after, to the end they might certainly know that that also pertained unto them.
Where notwithstanding it seemeth this must not be dissembled of us, that sacraments have a greater and more effectual force than any sealed charters can have. For privileges, which princes give, are written in parchment, and their seals are set to parchment written; but God imprinteth his seal into the very bodies of those that are his. For he caused circumcision to be on the privy member of man, whereby issue is raised, increased, and continued; that, as a mark printed in the very bodies, it might more than seal and witness, that the blessing and partaking of all good things pertaineth to the circumcised, if they abide faithful to the Lord God entered into league with men. And therefore very significantly is circumcision called of Paul, not “the seal of righteousness,” but, “the seal of righteousness of faith;” that is, a ratifying and assurance that faith is righteousness, that it is faith whereby we are justified, that righteousness is due to them that believe, that God assuredly will bless the faithful and impute faith unto them for righteousness, as he also imputed faith unto Abraham.
Now since sacraments have the like reason, we MAY apply these things to our sacraments. Christ therefore, the
[5 omnisufficientia, Lat. See Vol. 111. page 135.] 21 [BULLINGER, 1V.]]
anointed of the Lord, after he had by guiltless! and undeserved death redeemed the world from the power of Satan, and being now ready to ascend into heaven to the Father, he called his disciples about him, and said: “Go into the whole world, and preach the gospel to all creatures; he that shall believe and be baptized, &c.” The preaching of the gospel doth Jay open and abroad the great, the precious, the healthful, the lively, the bountiful, the royal, and divine privilege, that of the children of the devil we are made the children of God, the heirs (I say) of God, and joint-heirs with Christ, who by the shedding of his blood hath purchased for us this inestimable salvation. From this grace of God none is excluded, but he which through disobedience, by his own corruption and fault, doth exclude himself. For touching the children and infants of the believers, the Lord in the gospel pronounceth, Saying: Suffer the young children to come unto me, and forbid them not; for of such is the kingdom of God.” And xviii. again: “Verily I say unto you, Except ye turn, and become as little children, ye shall not enter into the kingdom of heaven. Who shall receive such a little child in my name, receiveth me. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.” Neither is it likely, now Christ is come, that God is more unmerciful than he was before he came into the world. But then he said: “1 will be thy God, and the God of thy seed after thee.” That therefore is now of more force, since the Lord 15 come to seek and save that which was lost; and, to be short, to pour forth most liberally his grace and good gifts upon all flesh. Wherefore that royal, ample, and divine privilege, is first by the very preaching of our Lord Christ, and then by the doctrine of his apostles, revealed unto the world; and afterward, the Lord so commanding, the same privilege was set down of the apostles and evangelists in writing, Now, the Lord himself added this sacrament? as a sign and seal, unto his preaching and to the scripture, ordaining baptism in the place of circumecision, the which, because it was a bloody thing and, to conclude? a sign of the
[1 So also ed. 1584: but 1577, his guiltless. ] 2 Rather, a sacrament. ] [3 denique, Lat.]]
blessed seed which was to come, which then was revealed, ought to be abrogated. And baptism itself also, succeeding circumcision, is also a seal of the righteousness of faith, an evidence and sealed charter?, that God doth assuredly cleanse us and make us heirs of eternal life; and that the whole grace of baptism pertaineth to them that are baptized, if they stand stedfast in true faith.
But thou wilt say, the infants of Christians, which are to be baptized, believe not. I grant. No more did the infants of the Jews believe; which nevertheless were circumcised, and were in league with God, and made partakers of all good gifts: so that true godliness biddeth us attribute the same to our infants. When the offspring of the Jews waxed in age and did wickedly transgress, they fell from the covenant of God. So likewise the infants of the Christians, when they come to age and commit wickedness, do fall from the grace of the gospel: yet are they received again by faithful repentance into the same grace from whence they fell.
But to our purpose. Baptism, the seal of the righteousness of faith, is not set to parchment, or to the writing of the gospel; but it is applied to the very bodies of the children of God, and is as it were marked and imprinted in them. For we are wholly dipped with our bodies, or wholly sprinkled with the water of baptism: which truly is a visible sealing, confirming that the true God is our God, which sanctifieth and purifieth; and that purification, and every good gift of God, is due unto us as the heirs of God. And to the setting forth of this matter pertaineth that evident place of Paul, which in the Epistle to the Galatians is thus read: “For ye are all the children of God by faith in Christ Jesus. For all ye that are baptized have put on Christ.” And so forth.
The supper of the Lord hath the like reason, which also is a seal of the righteousness of faith. For the Son of God died; he by his death redeemed the believers; also his body and blood is our meat and drink unto eternal life. And truly, this singular and excellent privilege, given unto the faithful, is declared and set down in writing by the apostles: but it is consecrated and sealed of the Lord himself by the sacrament of his body and blood; whereby he sealeth us an assurance,
[4 Rather, and charter, sealing that, &e.] [5 Rather, of the gospel: evangelii, Lat.] 21—2]
that we are justified by faith in the death of Christ, and that all the good gifts of Christ are communicated unto us, and that we are fed and strengthened by Christ. Moreover, that the sealing might be the more lively, he setteth not the seal to written parchment, but it is brought and also given to be eaten of our bodies; that we might have a witness within ourselves, that Christ with all his gifts is wholly ours, if we persevere in faith. For the Lord himself in the gospel saith: “He that eateth me shall live by the means of me.” But he eateth which believeth. For in the same place the Lord saith: I am the bread of life; he that cometh to me shall not hunger, and he that believeth in me shall never thirst.”
Hereby we gather the sum of the whole matter; that the sacraments do seal up the promises of God and the gospel; and that therefore so often mention is made in the church of evidences or letters patents, or charters, and seals of the preaching of the gospel and the promises of God; and that the whole mystery of our salvation is renewed and continued, as oft as those actions, instituted of God, (I mean sacraments,) are celebrated in the church.
Hitherto I think doth that belong, which the faithful minister of Christ, Zuinglius, upon the sacraments hath delivered in these words: Sacraments bear witness of a thing
Fa that hath been done. For all laws, customs, and ordinances, Jo shew their authors and beginnings. Therefore baptism, since 1t setteth forth in signification the death and resurrection of Christ, it must needs be that those things were done indeed.” These words are to be found In Expositione Fidei ad Regem Christianum. The same Zuinglius, ad Principes Germanic contra Eggium, saith: “When that nobleman, taking his journey into a far country, distributing bread and wine, did far more lively and peculiarly give himself unto us, when he said, “This is my body,” than if he had said, This is a token or sign of my body; although he took away his natural body and carried it into heaven. Yet nevertheless by these words, in that appertaineth to faith and grace, he giveth him-
[1 Testimonium rei geste preebent (sacramenta). Universe enim]
[leges, mores, ac instituta, auctores suos initiaque preedicant. Bap-]
[tismus ergo cum Christi mortem ac resurrectionem significando praedi=]
[cat, eas vere gestas esse oportet.—Zuingl. Christ. Fid. pred. Expos.]
[Opp. Tom. 11. fol. 555. Tigur]]
self wholly, as if he had said: Now I go to die for you, and after a while will wholly depart from hence; but I will not have you doubt of my love and care to you-ward. How much soever I am, I am altogether yours. In witness whereof, I commend unto you a sign of this my betraying and testament, to the intent you might maintain the memory of me and of my benefits: that when ye see this bread and this cup ministered unto you in the supper of my remembrance, ye may be no otherwise mindful of me, that is, that I delivered up myself for you, than if you should see me with your eyes face to face, as ye now see me both to eat with you, and by and bye shall see me to be led from you to die for you?” Hitherto I have recited Zuinglius his words, and anon 1 will rehearse other words of his again: not that I stay myself upon them, or upon any testimonies of man; but that it may be made manifest, that this man did not (as some have falsely thought) contemn the sacraments.
In the meanwhile, we acknowledge these testimonies of the holy scripture: “And God it is which stablisheth us with you in Christ, and hath anointed us: which hath also sealed us, and hath given the earnest of the Spirit in our hearts.” 2 Cor. i. And also: “After ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possession, unto the praise of his glory.” Ephes.i. verse 13. And again: “Grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption.” Ephes. iv.
[2 Sic in eucharistia, cum homo ille nobilis abiturus esset in]
[regionem longinquam, panem ac vinum praebens, longe vividius ac]
[peculiarius sese nobis dabat cum diceret, Hoc est corpus meum, quam]
[si dixisset, Hoc est symbolum corporis mei: etiamsi naturale corpus]
[suum ablaturus ac ceelo illaturus esset. Nihilo tamen minus sese]
[totum, quod ad fidem et gratiam pertinet, his verbis donat, quasi]
[diceret, Nunc in mortem pro vobis eo, paulo post ex integro hinc]
[migraturus. At nolo de amore et cura in vos mea ambigatis. Totus]
[vester sum, quantus quantus sum. In cujus rei testimonium, hujus]
[mez traditionis ac testamenti symbolum vobis commendo, quo memo-]
[riam mei meorumque beneficiorum excitetis; ut cum vobis hunec]
[panem et hunc calicem exhiberi videatis in memorali cecena, non aliter]
[sitis mei memores, quod scilicet me pro vobis tradiderim, quam si]
[videritis me coram, quemadmodum nunc videtis, et vobiscum convivari,]
[et mox ad supplicium pro vobis a vobis rapi.—Id. ibid. Tom 11. fol.]
[549.]]
We acknowledge the truth of God to be sufficiently sound, true, and certain of itself; neither can we from elsewhere have a better confirmation than out of it’. For if? our mind be not confirmed on every side, it wavereth, God therefore frameth himself according to our weakness, and by his sacraments, as much as may be, doth as it were uphold us; yet so, that we refer all the benefit of our confirmation to the Spirit itself and to his operation, rather than to the element. Wherefore, as we attribute confirmation to doctrine and to teachers, even so do we sealing to the sacraments. We read 1 in the Acts of the Apostles, chapter xiv. and xviii.: “The apostles returned and strengthened the disciples’ souls again, and exhorted them to continue in the faith.” Again, in the first to the Thess. 111.: “We have sent (saith Paul) Timotheus, our brother and minister of God, to confirm or stablish you, and to comfort you concerning your faith.” Nevertheless, unless the inward force of the Spirit do draw and quicken the hearts of the hearers, the outward persuasion of the teacher, though it be never so forcible and vehement, shall nothing avail: but if the Holy Spirit do shew forth his might, and work with the word of the preacher, the souls of the hearers are most mightily strengthened. And so it standeth with the mystery of the sacrament. For if the inward anointing and sealing of the Holy Ghost be wanting, the outward action will be counted but a toy to the unbelievers, neither worketh the sealing of the sacraments anything at all; but when faith, the gift of the Holy Ghost, goeth before, the sealing of the sacraments is very strong and sure. Some also have said very well: If our minds be destitute of the Holy Ghost, the sacraments do no more profit us, than it doth a blind man to look upon the bright beams of the sun. But if our eyes be opened through the illumination of the Spirit, they are wonderfully delighted with the heavenly sight of the sacraments., And Zuinglius, in Libello ad Principes Germanic, saith: “It doth not offend us, though all those things which the Holy Ghost worketh be referred to the external sacrament, as long as we understand them to be spoken figuratively, as the fathers spake.” Thus saith he.
[1 ex seipsa, Lat.] [2 Rather, But if. Nisi vero, Lat. ] [3 Calvin. Instit. Lib. 1v. cap. 14. ὁ 9. Opp. Tom. ΙΧ. p. 344]
[Amstel. 1667.] [ Nos non offendit, ut etiamsi universa que Spiritus operatur]
And although sacraments seal not the promises to the unbelievers, because they mistrust them; yet nevertheless the sacraments were instituted of God that they might seal. The wicked and ungodly person receiveth not the doctrine of the gospel; yet no man therefore doth gather, that this doctrine was not instituted of God to teach. Some one there is that will not give credit to a sealed charter; yet doth it not therefore follow, that the sealed charter serveth not to assure or confirm one’s faith. Therefore since the doctrine of the gospel worketh nothing in him that is obstinate and rebellious; since the sacraments do nothing move him that is profane and unholy, neither profit the wicked by any manner means; that cometh not to pass through him that did institute them, or through the word and sacraments’, but through the default of the unbeliever. In the meantime, of themselves they are instituted to profit and to seal, and to have their holy use and end in the holy. And thus much have I said of the principal virtue of sacraments; that they be testimonies of God’s truth and of his good will toward us, and are seals of all the promises of the gospel; sealing and assuring us that faith is righteousness, and that all the good gifts of Christ pertain to them that believe.
There is also another end and use of sacramental signs; that is to say, that they signify, and in signifying do represent: which were superfluous to prove by many testimonies, since it is most manifest to all men, at least by that which we spake before. Now to signify is to shew, and by signs and tokens to declare and point out any thing. But to represent doth not signify (as some dream) to bring, to give, or make that now again corporally present which sometime was taken away; but to resemble it in likeness and by a certain imitation, and to call it back again to mind, and to set it as it were before our eyes. For we say that a son doth represent or resemble his father, when after a sort he expresseth his father in favour and likeness of manners; so that he which seeth him may verily think, that he seeth his father as it were present.
And after this manner do sacraments stir up and help our and externo sacramento referantur, dummodo symbolice dicta, quomodo
[patres locuti sunt, intelligamus.—Zuing. Opp. Tom. 11. fol. 549. ] [6 Rather, by any fault of him, &c. or of the word and sacraments. ]]
faith, while we see outwardly before our eyes that which stirreth up the mind, worketh in us! and warneth us of our duty: yea, that very thing, which we awhile before comprehended in our mind, is now after a sort visibly offered to our senses, in a similitude, parable, type, or figure, to be viewed and weighed in our mind, that mutually they might help one another. The similitude, therefore, or analogy of the sign to the thing signified is here by the way to be considered.
I told you before? that analogy is an aptness, proportion, and a certain convenience of the sign to the thing signified, so that this may be seen in that as in ἃ looking-glass. The matter shall be made manifest by examples.
The bountiful and gracious Lord of his mere mercy receiveth mankind into the partaking of all his good gifts and graces, and adopteth the faithful, that now they be not only joined in league with God, but also the children of God; which thing by the holy action of baptism, being instead of the sign or the very sign itself, is most evidently by representation laid before the eyes of all men. For the minister of God standeth at the holy font, to whom the infant is offered to be baptized; whom he receiveth and baptizeth into the name, or in the name, of the Father, and of the Son, and of the Holy Ghost: for we may find both into the name,” and “in the name.” So that? to be baptized “into the name of the Lord,” is to be sealed into his virtue and power (for the name of the Lord signifieth power), into the favour, mercy, and protection of God; yea, to be graffed, and as it were to be fastened, to be dedicated, and to be incorporated into God. To be baptized “in the name of the Lord,” is by the commandment or authority of God to be baptized; I mean, by the commission or appointment of God the Father, the Son, and the Holy Ghost, to be received into the company of the children of God, and to be counted of God’s household; that they which are baptized are, and be called, Christians, and be named with the name of God, being called the children of God the Father, &c. His speech therefore doth somewhat resemble that which we read elsewhere, that the name of God was called upon over some one?;” which is in a manner as if we
[1 excitat, Lat.] [3 See above, page 244.] [3 Porro, Lat.: Furthermore.] [4 See Vol. m1. page 205.]]
should say, that one is called by the name of God, that is, to be called “the servant and son of God.” They therefore which before by grace invisibly are received of God into the society of God, those selfsame are visibly now by baptism admitted into the selfsame household of God by the minister of God, and therefore at that time also receive their nameS, that they may always remember that in baptism they gave up their names to Christ, and in like manner also received a name. After this manner, by a most apt analogy, the very sign resembleth the thing signified. To be short, baptism is done by water; and water in men’s matters hath a double use: for it cleanseth filth, and, as it were, reneweth man; also it quencheth thirst, and cooleth him that is in a heat. So also it representeth the grace of God, when it cleanseth? his faithful ones from their sins, regenerateth and refresheth us with his Spirit. Beside this, the minister of Christ sprinkleth, or rather poureth inf water; or, being dipped, taketh them out of the water: whereby it is signified, that God very bountifully bestoweth his gifts upon his faithful ones; it signifieth also that we are buried with Christ into his death, and are raised again with him into newness of life. Pharaoh was drowned in the gulf of the Red sea, but the people of God passed through it safe. For our old Adam must be drowned and extinguished; but our new Adam day by day must be quickened, and rise up again (out of the water). Therefore is the mortification and vivification of Christians very excellently represented by baptism.
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