03.02. the Sacraments

A TREATISE ON THE SACRAMENTS.

1. The Definition of a Sacrament. — Beside the preaching of the Gospel, another help of like sort is in the sacraments; of which to have some certain doctrine taught, is much behoveful for us, whereby we may learn both to what end they were ordained, and what is now the use of them. First, it is meet to consider what is a sacrament. It seemeth to me that this shall be a plain and proper definition, if we say that it is an outward sign, wherewith the Lord sealeth to our consciences the promises of his good will toward us, to sustain the weakness of our faith; and we again, on our behalfs, do testify our godliness toward him, as well before him and the angels, as before men. We may also with more briefness define it otherwise, as to call it a testimony of God’s favor toward us, confirmed by an outward sign, with a mutual testifying of our godliness toward him. Whethersoever you choose of these definitions, it differeth nothing in sense from that definition of Augustine, which teacheth that a sacrament is a visible sign of a holy thing, or a visible form of invisible grace; but it doth better and more certainly express the thing itself. For whereas in that briefness there is some darkness, wherein many of the unskilfuller sort are deceived: I thought good in more words to give a fuller sentence, that there should remain no doubt.

2. The Ancient use of the Word Sacrament. — For what reason the old writers used this word in that sense, it is not hard to see. For so oft as the old translator would render in Latin this Greek word mysterion, mystery, specially when divine matters were treated of, he translated it sacrament. So to the Ephesians, that he might make known unto us the sacrament of his will. Ephesians 1:9; Ephesians 3:2. Again, if yet ye have heard the distribution of the grace of God, which is given me to youward, because, according to revelation, the sacrament was made known to me. To the Colossians, the mystery which hath been hidden from ages and generations^ but now is manifested to his saints, to whom the Lord would make known the riclies of this sacrament, &c. Colossians 1:26. Again, to Timothy, a great sacrament of godliness: God is openly showed in the flesh. 1 Timothy 3:16. He would not say a secret, least he should seem to say somewhat "under the greatness of the things. Therefore, he hath put sacrament instead of secret, but of a holy thing. In that signification it is sometimes found among the ecclesiastical writers. And it is well enough known, that those which in Latin are called sacraments, in Greek are mysteries; which expressing of one thing in two several words endeth all contention. And hereby it came to pass, that it was drawn to those signs which had a reverend representation of high and spiritual things. Which Augustine also noteth in one place. It were long, saith he, to dispute of the diversity of signs, which, when they pertain to divine things, are called sacraments. (Epi. 5 ad Marcel.)

3. Sacraments ordained of God as Seals of his Promises, not that they but we, stood in need of confirmation by such means. — Now, of this definition which we have set, we understand that sacrament is never without a promise going before it, but rather is adjoined as a certain addition annexed to it, to this end, that it should confirm and seal the promise itself, and make it more approved unto us, yea, after a certain manner ratified. Which mean the Lord foreseeth to be needful, first for our ignorance and dullness, and then for our weakness; and yet, to speak properly, not so much to confirm his holy word, as to stablish us in the faith thereof. For the truth of God is by itself sound and certain enough, and cannot, from any other where, receive better confirmation than from itself. But our faith, as it is small and weak, unless it be stayed on every side, and be by all means upholden, is by and by shaken, wavereth, staggereth, yea, and fainteth. And herein, verily, the merciful Lord, according to his great tender kindness, tempereth himself to our capacity; that, whereas we are natural men, who always creeping upon the ground, and sticking fast in the flesh, do not think, nor so much as conceive, any spiritual thing, he vouchsafeth even by these earthly elements to guide us unto himself, and in the flesh itself to set forth a min-or of spiritual good things. For if we were unbodily, as Chrysostome saith, he would have given us the very same things naked and unbodily. (Hom. 60. ad popul.) Now, because we have souls put within bodies, he giveth spiritual things under visible things. Not because there are such gifts planted in the natures of the things which are set forth to us in the sacraments, but because they were signed by God to this signification.

4. With the Sacraments the Word of Promise to be joined not as they join it in the Church of Rome, but as Christ did and taught his Disciples after him to do. — And this is it which they commonly say, that a sacrament consisteth of the word and the outward sign. For we must understand the word to be, not that which being whispered without meaning and faith, only with noise as it were with a magical enchantment, hath power to consecrate the element; but which being preached, maketh us lo understand what the visible sign meaneth. Therefore, that which was usually done under the tyranny of the Pope, was not without a great profaning of the mysteries. For they thought it enough, if the priest, while the people stood amazedly gazing at it without understanding, did mumble up the form of consecration. Yea, they of set purpose provided this, that no whit of doctrine should thereof come to the people; for they spake all things in Latin before unlearned men. Afterward superstition brake out so far, that they believed that the consecration was not formally made, unless it were with a hoarse whispering sound which few might hear, yet Augustine teacheth far otherwise of the sacramental word. Let the word, saith he, be added to the element, and there shall be made a sacrament. (Hom. in John 13:1-38.) For whence cometh this so great strength to the water, to touch the body and wash the soul, but by the word making it? not because it is spoken, but because it is believed. For in the very word itself, the sound which passeth is one thing, and the power which abideth is another. This is the word of faith which we preach, saith the apostle, Romans 10:8. Whereupon in the Acts of the Apostles it is said, by faith cleansing their hearts. Acts 15:9. And Peter the apostle said, by faith, so baptism also saveth us; not the putting away of the filthiness of the flesh, but the answer of a good conscience. 1 Peter 3:21. This is the word of faith which we preach, by which, without doubt, that it may be able to cleanse, baptism is also hallowed. You see how it requireth preaching whereupon faith may grow. And we need not to labor much in proof hereof, forasmuch as it is clear what Christ did, what he commanded us to do, what the apostles followed, what the purer Church observed. Yea, even from the beginning of the world it is known, that so oft as God offered any sign to the holy fathers, there was added an inseparable knot of doctrine, without which our senses should be made amazed with bare beholding. Therefore, when we hear mention made of the sacramental word, let us understand the promise, which being with a loud voice preached of the minister, may lead the people thither as it were by the hand, whither the sign tendeth and directeth us.

5. A Sophistical Dilemma to exclude the use of Sacraments. — Neither are some to be heard who labor to fight against, this, with a double horned argument rather subtle than sound. Either, say they, we know, or we know not, that the Word of God, which goeth before the sacrament, is the true will of God. If we know it, then we learn no new thing of the sacrament which followeth after. If we know it not, then neither will the sacrament teach it, whose whole force standeth in the word. Whereunto let this briefly be for an answer, that the seals which are annexed to patents and other public instruments, taken by themselves are nothing, forasmuch as they should be annexed in vain if the parchment had nothing written in it; yet they do not therefore not confirm and seal that which is written when they are added to writings. Neither can they say that this similitude is lately feigned by us, which Paul himself used, calling circumcision a seal, where he purposely laboreth to prove, that circumcision was not righteousness to Abraham, but a sealing of that covenant, by faith whereof he had already been justified before. Romans 4:11. And what, I beseech you, is there that may much offend any man, if we teach that the promise is sealed with sacraments, when of the promises themselves, it is evident that one is confirmed with another? For as every one is manifester, so is it more fit to uphold faith. But the sacraments do both bring most clear promises, and have this peculiar more than the word, that they lively represent them to us as it were painted out in a table. Neither ought that distinction anything to move us, which is wont to be objected between sacraments and seals of patents; that whereas both consist of carnal elements of this world, those cannot suffice, or be meet to seal the promises of God, which are spiritual and everlasting, as these are wont to be annexed to, for sealing of the grants of princes concerning fading and frail things. For a faithful man, when the sacraments are present before his eyes, remaineth not in that fleshly sight, but by those degrees of proportion, which I have spoken of, he riseth up with godly consideration to the high mysteries which lie hidden in te sacraments.

6. Sacraments as Seals, Pictures, Pillars, Glasses. — And since the Lord calleth his promises, covenants. Genesis 6:18; Genesis 9:9; Genesis 17:21, and his sacraments seals of his covenants; a similitude may well be brought from the covenants of men. What effect can the killing of a sow have, if words were not used, yea, unless they went before r for swine are many times killed without any mere inward or higher mystery? What can the giving of a man’s right hand do, since oftentimes hands are matched with enmity? But when words have gone before, by such signs the laws of covenants are established though they were first conceived, made, and decreed in words. Therefore sacraments are exercises which make the credit of the Word of God more certain unto us: and because we are carnal, they are delivered under carnal things, that so they should instruct us according to the dullness of our capacity, and guide us by the hand as schoolmasters guide children. For this reason Augustine calleth a sacrament a visible word, because it representeth the promises of God, as it were, painted in a picture, and setteth them before our sight curiously expressed and as in an image. Other similitudes also may be brought, whereby sacraments may be more plainly set out, as if we call them pillars of our faith. For a building standeth and resteth upon the foundation, yet by setting pillars under it is more surely established; so faith resteth upon the Word of God, as upon a foundation; but when the sacraments are added it stayeth yet more soundly upon them as upon pillars. Or if we call them looking-glasses, in which we may behold the riches of the grace of God, which he giveth us. For, as we have already said, he doth, in them, manifestly show himself to us, so much as is given to our dullness to know, and he doth more expressly testify his good will and love toward us than by his Word.

7. Sacraments though Administered to the Wicked are testimonies, nevertheless of the goodwill of God, and effectual to augment Faith. — Neither do they reason justly, when they labor to prove hereby that they are not testimonies of the grace of God, because they are also given to the wicked, who yet do not thereby feel God more favorable to them, but rather procure to themselves more grievous condemnation. For, by the same argument, neither should the Gospel, which is heard and despised by many, be the testimony of the grace of God, nor yet Christ himself, who was seen and known of many, of whom very few received him. The like we may also see in patents. For a great part of the multitude laugh at and scorn that authentic seal, though they know that it proceeded from the prince to seal his will withal. Some regard it not as a thing not pertaining to them.

Some also abhor it. So that considering this equal relation to both, the same similitude which I have above used, ought more and more to be liked. Therefore, it is certain that the Lord doth offer unto us mercy and a pledge of his grace both in his holy word and in the sacraments; but the same is not received but by them who receive the Word and sacraments with sure faith; like as Christ is offered by the Father unto the salvation of all, yet he is not acknowledge and received by all. Augustine, in one place, intending to declare the same, said that the effectualness of the Word is showed forth in the sacrament, not because it is spoken, but because it is believed. Therefore Paul, when he speaketh to the faithful, so treateth of sacraments that he includeth the communion of Christ in them, as when he saith. Galatians 3:27, all ye that are baptized, have put on Christ. Again, 1 Corinthians 12:13, we are all one body and one spirit who are baptized in Christ. But when he speaketh of the wrong use of sacraments, he giveth no more to it than to cold and useless figures. Whereby he signifieth that, though the wicked and hypocrites with their perverseness of either oppress, darken, or hinder the effect of the grace’ of God in the sacraments, yet that hindereth not but that where and so oft as it pleaseth God, they may both bring a true testimony of the communicating of Christ, and the Spirit of God himself may deliver and perform that which they promise. We determine, therefore, that sacraments are truly called testimonies of the grace of God, and as it were certain seals of the good will which he beareth towards us; which by sealing it unto us, do, by this means, sustain, nourish, confirm, and increase our faith. As for the reasons which some are wont to object against this sentence, they are too trifling and weak. They say that if our faith be good, it cannot be made better: for they say that it is no faith, but which without shaking steadfastly, and without withdrawing, resteth upon the mercy of God. It had been better for such to pray with the apostles, Luke 17:5, that the Lord would increase their faith, than carelessly to pretend such a perfection of faith, which never any of the sons of men have obtained, nor shall obtain in this life. Let them answer what manner of faith they think that he had who said, Mark 9:24, I believe. Lord, help my unbelief. For even that faith, though it was but a begun faith, was a good faith, and might be made better when unbelief was taken away. But they are confuted by no stronger arguments than their own conscience. For if they confess themselves sinners, (which whether they will or no, they cannot deny,) they must needs impute the same to the imperfection of their faith.

8. Though we believe with all our hearts and though it be the Work of the Holy Ghost, to begin, maintain, and perfect Faith, yet the Sacraments are not hereby proved ineffectual to increase Faith. — But, say they, Acts 8:37, Philip answered the eunuch, that he might be baptized, if he believed with all his heart. What place hath the confirmation of baptism here, where faith filleth the whole heart? Again, I ask them whether they do not feel a good part of their heart void of faith: whether they do not daily acknowledge new increases. The heathen man groaned that he waxed old with learning. Therefore we Christians are very miserable, if we wax old and profit nothing, whose faith ought to go forward by all degrees of ages, till it grow into a perfect man. Ephesians 4:15. Therefore, in this place to believe with all the heart, is not perfectly to believe Christ, but only from the heart and with a sincere mind to embrace him; not to be with him, but with full fervent affection to hunger," and thirst, and sigh toward him. This is the manner of the Scripture to say that it is done with the whole heart, which it means to be done sincerely and heartily. Of this sort are these sayings: Psalms 119:10; Psalms 111:1; Psalms 138:1. I have with all my heart sought thee. I will confess to thee with all my heart, and such other. As on the other side, where it rebuketh guileful and deceitful men, it useth to reproach them with a double. Psalms 12:2. Then they say further, that if faith be increased by sacraments, the Holy Ghost is given in vain, whose strength and work it is to begin, maintain, and perfect faith. I grant, indeed, that faith is the proper and whole work of the Holy Ghost, by whom being enlightened we know God and the treasure of his goodness, and without whose light our mind is so blind, that it can see nothing so senseless, that it can smell nothing of spiritual things. But for one benefit of God which they set forth, we consider three. For, first, the Lord teacheth and instructeth us with his Word; then he strengtheneth us with the sacraments: last of all, he shineth into our minds with the light of his Holy Spirit, and openeth an entry for the Word and sacraments into our hearts, which otherwise should but strike our ears, and be present before our eyes, and not move the inward parts.

9. How the Sacraments are said to confirm Faith. — Wherefore, as touching the confirmation and increase of faith, I would have the reader warned (which I think I have already in plain words expressed) that I do assign that ministry to the sacraments, not as though I thought that there is always in them I know not what secret force, by which of themselves they are able to, further or confirm faith, but because they are ordained by the Lord to this end, that they should serve to the stablishing and increasing of faith. But then only they truly perform their office, when that inward schoolmaster and spirit comes along with them, by whose power only both the h. an is pierced, and the affections moved, and the entry is set open for the sacraments into our souls. If he be absent, sacraments can do no more to our minds, than if the brightness of the sun should shine upon blind eyes, or a voice sound to deaf ears. Therefore I make such a division between the spirit and sacraments, that the power of working may remain with the spirit, and to the "sacraments, be left only the ministration, yea, and the same empty and trifling without the working of the spirit; but of much effectualness, when he inwardly worketh and putteth forth his force. Now it is plain in what manner, according to this sentence, a godly mind is confirmed in the faith by the sacraments, that is to say, as the eyes see by the brightness of the sun, and the ears hear by the sound of the voice; of which the eyes should not perceive any light, unless they had a sight in themselves that might naturally be enlightened, and the ears should in vain be knocked at with any crying whatsoever it were, unless they were naturally made fit to hear. But if it be true, which ought at once to be determined among us, that what the sight worketh in our eyes to seeing of the light, what the hearing worketh in oar ears to the perceiving of a voice, the same is the work of the Holy Ghost in our hearts, both to the conceiving, sustaining, cherishing and stablishing of faith; then both these things likewise follow, that the sacraments do not at all profit without the power of the Holy Ghost, and that nothing hinders but that in hearts already taught by that schoolmaster, they may make faith both stronger, and increase it more. Only there is this difference, that the power of hearing and seeing is naturally set in our ears and eyes; hut Christ, beside the measure of nature, doth by special grace worketh same in our minds.

10. By this doctrine concerning the force of the Sacraments nothing is taken from the Power of the Holy Ghost. Whereby those objections, also, which trouble some men, are dissolved; that if we ascribe to creatures either the increase or confirmation of faith, there is wrong done to the Spirit of God, whom we ought to acknowledge the only author thereof. For we neither take from him either the praise of confirming or increasing it; but we rather affirm, when we say that he increaseth and confirmeth faith, we mean nothing else but with his inward enlightening to prepare our minds to receive that confirming which is set forth by the sacraments. But if it be yet too darkly spoken, it shall be made very clear by a similitude which I will bring. If thou purpose with words to persuade a man to do any thing, thou wilt search out all the reasons, whereby he may be drawn to thy opinion, and may be, in a manner, subdued to obey thy council. But thou hast not hitherto prevailed, unless he likewise have a piercing and sliarp judgment, whereby he may weigh what pith is in thy reasons, and also have a tractable wit and ready to hearken to teaching. Finally, unless he have conceived such an opinion of thy faithfulness and wisdom, as maybe to him like a certain fore-judgment to cause him to subscribe. For there are many stubborn heads, which a man can never bow with any reasons: and, also, where credit is suspected, where authority is despised, little good is done even with those who are willing to learn. On the other side, if all those things concur, they will certainly bring the hearer, to whom thou givest counsel, to obey the same, which otherwise he would have laughed to scorn. The same work, also, the Spirit worketh in us. For, lest the Word should beat our ears in vain, — lest the sacraments should strike our eyes in vain, he showeth us that it is God who speaketh therein, softeneth the stubbornness of our heart, and frameth it to the obedience which is due to the Word of the Lord. Finally, he conveyeth those outward words and sacraments from the ears into the soul. Therefore, both the Word and the sacraments confirm our faith, when they set before our eyes the good will of the heavenly Father towards us, by which knowledge the steadfastness of our faith standeth fast, and the strength of it increaseth: the Spirit confirmeth it, when engraving the same confirmation in our minds, he maketh it effectual. In the meantime, the Father of lights cannot be forbidden, but as he enlighteneth the bodily eyes with the beams of the sun, so he may enlighten our minds with sacraments, as with a brightness set mean between.

11. Ashy the Sacraments, so also by the Word, Faith is sown, increased and brought to ripeness through the forcible operation of the Spirit. — Which property the Lord taught was in his outward word, when, in the parable, he calleth it seed. Matthew 13:4. For as seed, if it fall upon a desert and untilled piece of ground, will die; but if it be thrown upon arable land well manured and tilled, it will bring forth frait with very good increase; so the Word of God, if it light upon a stiff neck, it will grow barren as that which is sown upon sand; but if it light upon a soul manured with the hand of the heavenly Spirit, it will be very fruitful. But if the reason of seed and of the word be like; as we say that from seed com both springeth, increaseth, and groweth up to ripeness, why may we not say that faith taketh from the Word of God both beginning, increase, and perfection? Paul very well expresseth both these things in sundry places. For, when he puts the Corinthians in remembrance how effectually God used his labor, he glorieth that he hath the ministry of the Spirit, as though the power of the Holy Ghost were, with an inseparable knot, joined with his preaching, to enlighten and thoroughly move the mind. 2 Corinthians 2:4. But, in another place, when he intends to admonish them, of what force the Word of God is of itself being, preached by man, he compareth the ministers to husbandmen, who, when they have bestowed their labor and travail in tilling the earth have no more to do. 1 Corinthians 3:6. But what profit should tilling, sowing, and watering yield, unless that which is sown receive life by heavenly benefit? Therefore, he concludeth, that both he that planteth and he that watereth are nothing; but that all things are to be ascribed to God, who alone giveth the increase. Therefore, the apostles, in their preaching, utter the power of the Spirit, so far as God useth the instruments ordained by himself to set forth his spiritual grace. Yet we must keep still that distinction, and remember what man is able to do by himself, and what is proper to God.

12. When Sacraments are removed to take away men’s confidence in those things which were thereby confirmed, this shows them to be means whereby Faith groweth, yet so that no power proper unto God be transcribed from him to them — Sacraments are such confirmations of our faith, that many times when the Lord intends to take away the confidence of the things that are by him promised in the sacraments, he taketh away the sacraments themselves. When he spoileth and thrusteth away Adam from the gift of immortality, he saith, Genesis 3:3, Let him not eat of the fruit of life, lest he live for ever. What saith he? Could that fruit restore to Adam his incorruption, from which he is now fallen? No. But this is all one as if he had said: Lest he should enjoy a vain confidence if he keep still the sign of my promise, let that be taken away from him which might bring him some hope of immortality. After this manner, when the apostle exhorteth the Ephesians, Ephesians 2:12, to remember that they were strangers from the covenants, aliens from the fellowship of Israel, without God, and without Christ, he saith that they were not partakers of circumcision. Whereby he doth (by figure of transnomination) signify that they were excluded from the promise itself, who had not received the sign of the promise. To their other objection, that the glory of God is conveyed to creatures, to whom so much power is ascribed, and that thereby it is so far diminished, we have in readiness to answer that we set no power in creatures. Only this we say, that God useth such means and instruments as he seeth expedient; that all things may serve his glory, forasmuch as lie is Lord and Judge of all. Therefore, as by bread and other nourishment he feedeth our body; as by the sun he enlighteneth the world; as by the fire he warmeth; yet neither bread, the sun, nor fire, are any thing but so far as by those instruments he distributes his blessings unto us: so spiritually he nourisheth faith by the sacraments, whose only office is to set his promises before our eyes to be looked upon, and to be pledges unto us of them. And as it is our duty to place no confidence in the creatures, which by the liberality and bounty of God are ordained to our use, and by the ministry whereof he giveth us his gifts, nor to have them in admiration, and praise them as causes of our good; so neither ought our confidence to rest finally in the sacraments, nor the glory of God to be transferred unto them; but forsaking all things, our faith and confession ought to rise up to Him the author both of the sacraments and of all things.

13. The word Sacrament translated from the military to the Christian profession; the power which Sacraments have in augmenting Faith not thereby disapproved. — Whereas some bring an argument out of the very word sacrament, it is not good. A sacrament, say they, though it hath, among allowed authors, many significations, yet it hath but one which agreeth with the signs; that is, whereby it signifieth that solemn oath which the soldier maketh to his captain when he entereth into the profession of a soldier. For as by that oath of warfare, new soldiers pledge their faith to the captain, and profess to be his soldiers, so by our signs we profess Christ our captain, and testify that we serve under his banner. They add similitudes to make the matter more plain. As a gown made the Romans known from the Greeks who wore cloaks; as the very ranks of men at Rome were discerned by their several signs; the degree of senators from the degree of knights, by a purple coat and picked shoes; again, a knight from a commoner, by a ring; so we bear our signs that may make us known from profane men. But by the things above said, it is evident that the old writers, who gave to the signs the name of sacraments, had no regard how this word was used among Latin writers, but for their own purpose feigned this new signification, whereby they signified Only holy signs. But if we will search the matter more deeply, it may seem that they have with the same relation applied this word to such a signification, wherewith they have removed the name of faith to that sense wherein it is now used. For whereas faith is a truth in performing promises, yet they have called faith an assurance, or sure persuasion which is had of the truth itself. Likewise, whereas a sacrament is the soldier’s part whereby he voweth himself to his captain, they have made it the captain’s part, whereby he receiveth soldiers into rooms of service. For by the sacrament the Lord doth promise that he will be our God, and that we shall be his people. But we pass over such subtilties, as I think I have proved with plain enough arguments, that they had respect to nothing else but to signify that these are signs of holy and spiritual things. We receive indeed the similitudes which they bring of outward tokens; but we allow not that that which is the last point in the sacraments, is by them set for the chief and only thing. But this is the first point that they should serve our faith before God; the latter point that they should testify our confession before men. According to this latter consideration those similitudes have place. But in the meantime, let that first point remain: because otherwise (as we have already proved) the mysteries should be but cold, unless they we’re helps to our faith, and additions to doctrine ordained to the same use and end.

14. As by some too little so by others too much force is ascribed unto Sacraments. — Again, we must be warned that as these men weaken the force, and utterly overthrow the use of sacraments; so, on the contrary, there are some who feign to sacraments I know not what secret virtues, which are no where read to be put in them by God. By which error the simple and unlearned are dangerously deceived, while they are taught to seek the gifts of God where they cannot be found, and are by little and little drawn away from God, to embrace mere vanity instead of his verity. For the sophistical schools have taught with one consent, that the sacraments of the new law, that is to say, those which are now in use in the Christian Church, justify and give grace, if we do not stop it by some deadly sin. It cannot be expressed how pernicious and pestilent this opinion is, and so much the more, because many ages heretofore, to the great loss of the Church, it hath prevailed in a great part of the world. Truly it is utterly devilish. For when it promiseth righteousness without faith, it driveth souls headlong into destruction. Then because it fetcheth the cause of righteousness from the sacraments, it bindeth the miserable minds of men, already bending naturally too much to the earth, with this superstition that they rather rest in the sight of a bodily thing than of God himself. Which two things I would to God we had not so proved in experience, so they need not any long proof. But what is a sacrament taken without faith, but the most certain destruction of the Church? For as nothing is to be looked for there from without the promise, and the promise doth no less threaten wrath to the unfaithful, than it offereth grace to the faithful; he is deceived who thinketh that there is any more given him by the sacraments, than that which, being offered by the Word of God, he receiveth by faith. Whence another thing also is gathered, that the affiance of salvation dependeth not upon the partaking of the sacrament, as though justification consisted therein, which we know to be reposed in Christ only, and to be communicated unto us, no less by the preaching of the Gospel, than by the sealing of the sacrament; and without that it cannot stand. So true is that which Augustine also writeth, (Lib. 4 de qucost. vet. testament) that invisible sanctification may be without a visible sign, and again, that a visible sign may be without true sanctification. For (as he also writeth, in another place. Lib. 5, de. bap. cont, Donat. cap. 14,) men do put on Christ sometimes by the receiving of a sacrament, sometimes by the sanctification of life. And that first point may be common both to good and evil; but the other is proper to the good and godly.

15. Hidden grace not always joined with the visible sign of the Sacraments — Hence cometh that distinction, if it be well understood, which the same Augustine hath often observed between a sacrament and the thing of the sacrament. For it not only signifieth that the figure and truth are there contained, but that they are not so joined together but that they may be separated; and that even in the very conjoining the thing must always be discerned from the sign, that we give not to the one that which belongeth to the other. He speaketh of the separation, when he writeth that the sacraments work in the elect only that which they figure. Again, when he writeth thus of the Jews; when the sacraments were common to all, the grace was not common, which is the power of the sacraments. So now, also, the washing of regeneration is common to all; but the grace itself, whereby the members of Christ are regenerate with their head, is not common to all. A gain, in another place of the Supper of the Lord, we, also, at this day, receive visible meat. But the sacrament is one thing, and the power of the sacrament another thing. What is this, that many receive of the altar and die, and in receiving to die? For the Lord’s morsel was poison to Judas, not because he received a bad thing, but because, he being evil, received a good thing evilly. A little after; the sacrament of this thing, that is of the unity of the body and blood of Christ, is somewhat prepared on the Lord’s table daily, somewhere by certain distances of days; and thereof is received into life by some, and into destruction by some. But the thing itself, whereof it is a sacrament, is received into life by all men, but unto destruction by one man, whoever is partaker of it. And a little before he had said, he shall not die who eateth; but he who pertaineth to the power of the sacrament, pot to the visible sacrament; who eateth within, not without; who eateth with the heart, not be who presseth with his tooth. Thus, you hear everywhere, that a sacrament is so separated from his own truth by the unworthiness of the receiver, that there remaineth nothing but a vain and unprofitable figure. But that thou mayest not have a sign void of truth, but the thing with the sign, thou must conceive, by faith, the word which is there enclosed. So bow much thou shalt, by the sacraments, profit in communicating of Christ, so much profit shalt thou take of them.

16. Christ the substance of all Sacraments and the only cause of righteousness; the Sacraments effectual means to nourish the knowledge of Christ, though the wicked lacking faith not nourished by them. — if this be somewhat dark because of the shortness, I will set it out in more words. I say that Christ is the matter, or (if thou wilt) the substance of all sacraments; for as much as in him they have all their perfection, and do promise nothing without him. So much less tolerable is the error of Peter Lombard, who doth expressly make them causes of righteousness and salvation, whereof they are only parts. Therefore, bidding all causes farewell, which man’s wit doth imagine to itself, we ought to stay in this one cause. Therefore, how much we are by their ministry helped to the nourishing, confirming, and increasing of the true knowledge of Christ in us, and to the possessing of him more fully, and to the enjoying of his riches, so much effectualness they have with us. But that is done when with true faith we receive that which is there offered. Do the wicked then (wilt thou say) bring to pass by their unthankfulness, that the ordinances of God are void and turn to nothing? I answer, that what I have said, is not so to be taken, as though the efficacy and truth of the sacrament did depend upon the state or will of him that receiveth it. For that which God hath ordained remaineth stedfast and keepeth still its nature, however men vary. But since it is one thing to offer, and another to receive, nothing hinders but that the sign hallowed by the Word of God may be indeed that which it is called, and keep its own force, and yet that there come thereby no profit to an evil doer and wicked man. But Augustine doth in few words well solve this question. If (saith he) thou receivest carnally, it ceaseth not to be spiritual, but it is not so to thee. But as Augustine hath in the aforesaid places showed that a sacrament is a thing of no worth, if it be separated from the truth thereof, so in another place he giveth warning that even in the very conjoining there needeth a distinction, lest we rest too much in the outward sign. As (saith he) to follow the letter, and to take the signs in instead of the things, is a point of servile weakness; so to expc ad the signs unprofitably is a point of evil wandering eiTor. He nameth two faults which are here to be avoided, the one when we so take the signs as though they were given in vain, and when with abasing or diminishing their secret significations by our enviousness we bring to pass that they bring us no profit at all. The other, when in not raising our minds beyond the visible sign, we give to the sacraments the praise of all those good things which are not given us but by Christ only, and that by the Holy Ghost, who maketh us partakers of Christ himself; and indeed by the help of the outward signs, which if they allure us to Christ, when they are wrested in another way, the whole profit of them is unworthily overthrown.

17. Christ set forth as ly the Word, so hy the Sacraments neither available without faith, to whom they are available, in them they work not by secret included force; grace cometh with the Sacraments, not from the Sacraments, hut from God. — Wherefore let this remain certain, that there is no other use of the sacraments than of the Word of God; which is to offer and set forth Christ unto us, and in him the treasures of heavenly grace, but they avail or profit nothing except when received by faith; even as wine, oil, or any other liquor, though you pour it on largely, yet it will run by and perish, unless the vessel’s mouth be open to receive it, and the vessel though it be wet round about the side will, nevertheless, remain void and empty within. Beside this we must beware, lest those things which have been written by the old writers, somewhat too vain gloriously to amplify the dignity of sacraments, which lead us away into an error near this: namely, that we should think that there is some secret power knit and fastened to the sacraments, that they can of themselves give us the graces of the Holy Ghost, as wine is given in the cup; whereas only this office is appointed to them by God, to testify and establish to us the good will of God towards us, and profit no further unless the Holy Ghost join himself to them, who can open our minds and hearts, and make us partakers of this testimony, wherein also clearly appear divers and several graces of God. For the sacraments, as we have above touched, are that thing to us of God, which to men are messengers of joyful things, or earnests in confirming of bargains, which do not of themselves give any grace, but tell and show us, and (as they are earnests and tokens) do ratify unto us those things that are given us by the liberality of God. The Holy Ghost (whom the sacraments do not in common, without difference, bring to all men, but whom the Lord peculiarly giveth to them that are his) is he that bringeth the graces of God with him, who giveth to the sacraments place in us, who maketh them to bring forth fruit. But though we do not deny that God himself, with the power of his Spirit, is present with his own institution, lest the ministration which he hath ordained of the sacraments should be fruitless and vain: yet we affirm that the inward grace of the Spirit, as it is separated from the outward ministry, so ought to be separately weighed and considered. God, therefore, truly performeth indeed whatsoever he promiseth and figureth in signs; neither doth the signs want their effect, that the author of them may be proved true and faithful. The question here is only whether God worketh by his own and by inward power, as they call it, or resigneth his office to outward signs. But we affirm, that whatever instruments he use, his original working is nothing hindered thereby. When this is taught, concerning the sacraments, both their dignity is honorably set out, and their use is plainly showed, and their profitableness is abundantly reported, and the best mean in all these things is retained, that neither any thing is attributed to them which ought not, nor again any thing taken from them which is not proper to be taken from them. In the meantime, that feigned device is taken away, whereby the cause of justification and power of the Holy Ghost, is enclosed in elements as in vessels or wagons, and that principal force which bath been omitted of others, is expressly set out. Here, also, it is to be noted, that God inwardly worketh that which the minister figureth and testifieth by outward action; lest that be given to a mortal man which God claimeth to himself alone. The same thing, also, doth Augustine wisely touch. How, saith he, doth both Moses sanctify and God; not Moses for God, but Moses with visible sacraments by his ministry, and God with invisible grace by his Holy Spirit; where, also, is the whole fruit of visible sacraments. For without this sanctification of invisible grace, what do those visible sacraments profit?

18. Things sometimes natural and sometimes miraculously used for sacraments. — The name of sacrament, as we have hitherto treated of the nature of it, doth generally contain all the signs that ever God gave to men, to certify and assure them of the truth of his promises. Those he sometimes willed to remain in natural things, sometimes he delivered them in miracles. Of the first kind, these are examples, as when he gave Adam and Eve the tree of life as an earnest of immortality, that they might assure themselves of it, so long as they did eat of the fruit thereof. Genesis 2:17; Genesis 3:3. And when he set the rainbow for a monument to Noah and his posterity, that he would no more, from thenceforth, destroy the earth by the overflowing of water. Genesis 9:13. These Adam and Noah had for sacraments. Not that the tree did give them immortality, which it could not give to itself; nor that the bow (which is but a striking back of a sunbeam upon the clouds against it) was of force to hold in the waters: but because they had a mark graven in them by the Word of God, that they should be examples and seals of his covenant. And the tree was a tree before, and the bow a bow. When they were written upon with the Word of God, then a new form was put into them, that they should begin to be that which they were not before. That no man may think these things spoken without cause, the bow itself is at this day also a witness of that covenant which God made with Noah; which bow, so oft as we behold, we read this promise of God written in it, that the earth shall never be destroyed with overflowing of waters. Therefore if any foolish philosopher, to mock the simplicity of our faith, do affirm that such variety of colors do naturally arise from reflected beams and a cloud set against them; let us grant it indeed, but let us laugh to scorn this senseless folly, who doth not acknowledge God the Lord and governor of nature; who at his pleasure useth all the elements to the service of his own glory. If he had imprinted svioh tokens in the sun, the stars, the earth, stones, and such like, they should all have been sacraments to us. Why are not uncoined and coined silver both of one value, since they are both one metal? because the one hath nothing but what it is natural; when it is struck with a common mark, it is made money, and receiveth a new value. And shall not God be able to mark his creatures with his word, that they may be made sacraments, which before were naked elements? Of the second kind these were examples, when he showed to Abraham a light in a smoking oven, Genesis 15:17; when he watereth the fleece with dew, the earth remaining dry; again he watered the earth, the fleece being untouched, to promise victory to Gideon, Judges 6:37; when he drew the shadow, of the dial ten degrees backward, to promise safety to Hezekiah, 2 Kings 20:9, and Isaiah 38:7. These things, when they were done to relieve and confirm the weakness of their faith, were then also sacraments.

19. Sacraments on God’s behalf testimonies of Grace; on ours, notes and marks of profession. — But our present purpose is, to discourse peculiarly of those sacraments, which the Lord appointed to be ordinary in his Church to nourish his worshippers and servants into one faith and the confession of one faith. For, to use the words of Augustine, men can be settled together into no name of religion either true or false, unless they be bound together with some fellowship of visible signs and sacraments. Since, therefore, the most good father foresaw this necessity, he did from the beginning ordain certain exercises of godliness for his servants, which, afterwards, Satan, by turning them to wicked and superstitious worshippings, hath many ways depraved and corrupted. Hence came those solemn professions of the Gentiles into their holy orders, and other bastard usages; which, though they were full of error and superstition, yet they also were therewith a proof that men could not, in profession of religion, be without such outward signs. But because they were neither grounded upon the Word of God, nor were referred to that truth whereunto all signs ought to be directed, they are unworthy to be spoken of where mention is made of the holy signs which are ordained by God, and have not swerved from their foundation, that is, that they should be helps to true godliness. They consist not of bare signs, as were the bow and the tree, but upon ceremonies, or rather the signs that are here given are ceremonies. But as it is above said, that they are on the Lord’s behalf testimonies of grace and salvation, so they are again, on our behalf, marks of profession, by which we openly swear to the name of God, for our parts binding our faith unto him. Therefore, Chrysostome in one place fitly calleth them covenantings, whereby God bindeth himself in league with us, and we are bound to purity and holiness of life, because there is made a mutual form of covenanting between God and us. For as the Lord therein proraiseth that he will cancel and blot out whatever guilt and penalty we have contracted by offending, and doth reconcile us to himself in his only begotten Son: so we again, on our behalf, by this profession bind ourselves unto him to follow godliness and innocency; so that a man may rightly say that such sacraments are ceremonies by which God will exercise his people first to the nourishing, stirring up, and strengthening of faith inwardly than to the testifying of religion before men.

20. Sacraments before Christy and after, and the scope of both — And these sacraments also were different, after the divers order of time, according to the distribution whereby it pleaseth the Lord to show himself after this or that manner to men. For to Abraham and his posterity circumcision was commanded. Genesis 17:10, whereunto afterward purifyings and sacrifices, and other ceremonies were added by the law of Moses. Leviticus 10:1-20 :These were the sacraments of the Jews until the coming of Christ, at whose coming those being abrogate, two sacraments were ordained, which the Christian Church now useth, Baptism and the Supper of the Lord. Matthew 28:19, and Matthew 26:26. I speak of those that were ordained for the use of the whole church. As for the laying on of bands, whereby the ministers of the church are entered into their office, as I do not unwillingly suffer it to be called a sacrament, Song of Solomon 1:1-17 do not reckon it among the ordinary sacraments. As for the rest which are commonly called sacraments, what they are to be accounted, we shall see by and by. Howbeit, the old sacraments also had respect to the same mark whereunto ours tend, that is, direct, and in a manner lead us by the hand to Christ, or rather as images to represent him, and show him forth to he known. For as we have already taught, that they are certain seals wherewith the promises of God are sealed; and where it is most certain that there was never any promise offered of God to men but in Christ; that they may teach us of some promise of God, they must needs show Christ. Whereuuto pertaineth that heavenly pattern of the tabernacle and of the worshipping in the law, which was given to Moses in the Mount. One only difference there is, that those did shadow out Christ being promised, when he was yet looked for; these do testify him already given and delivered.

21. The intent of Circumcision, Purifyings, and Sacrifices of the Law. — When these things shall all be particularly, and each one separately declared, they will be made much plainer. Circumcision was to the Jews a sign, whereby they were put in mind, that whatsoever cometh of the seed of man, that is to say, the whole nature of man is corrupt, and hath need of pruning. Moreover, it was a teaching and token of remembrance, whereby they should confirm themselves in the promise given to Abraham concerning that blessed seed, in whom all the nations of the earth were to be blessed, Genesis 22:18; from whom they had their own blessing to be looked for. Now, that healthful seed (as we are taught of Paul, Galatians 3:16,) was Christ, in whom alone they hoped that they should recover that which they had lost in Adam. Wherefore circumcision was to them the same thing which Paul saith that it was to Abraham, namely, the seal of the righteousness of faith; that is to say, the seal whereby they should be more certainly assured that their faith, wherewith they looked for that seed, should be accounted to them of God for righteousness. Romans 4:11. But we shall on a more proper occasion, in another place, go through with the comparison of circumcision and baptism. Baptisings and purifyings did set before their eyes their own uncleanness, filthiness, and pollution, wherewith they were defiled in their own nature; but they promised another washing, whereby all their filthinesses should be wiped and washed away. Hebrews 9:1. And this washing was Christ, with whose blood being washed, we bring his cleanness into the sight of God, that it may hide all our defilings, 1 John 1:7; Revelation 1:5. Their sacrifices did accuse them of wickedness, and also taught that it was necessary that there should be some satisfaction which should be paid to the judgment of God. That for this there should be some one chief bishop, a mediator between God and men, which should satisfy God by shedding of blood and by offering of a sacrifice, which should suffice for the forgiveness of sins. This chief priest was Christ; he himself shed his own blood; he himself was the sacrifice, for he offered himself obedient to his father unto death, by which obedience he took away the disobedience of man, who had provoked the displeasure of God. Hebrews 4:14, and Hebrews 5:5, and Hebrews 9:11; Php 2:8; Romans 5:19.

22. The Sacraments of the New Testament, Baptism and the Supper of the Lord, wherein Christ shineth more clearly than in the Sacraments of the Old. — As for our sacraments, they do so much more clearly present Christ unto us, as he was more nearly showed to men, since he hath been truly delivered of his father such as he had been promised. For baptism testifieth unto us that we are cleansed and washed, the supper of thanksgiving testifieth that we are redeemed. In water is figured washing, in blood satisfaction. These two things are found in Christ, which (as John saith) came in water and blood; that is to say, that he might cleanse and redeem; Of which thing the Spirit of God also is a witness. Yea, there are three witness in one, water, blood, and spirit. 1 John 5:6. In water and blood we have a testimony of cleansing and redeeming; but the Spirit, the principal witness, bringeth unto us assured credit of such witnessing. This high mystery hath notably well been showed us in the cross of Christ, when water and blood flowed out of his holy side, John 19:34; which side, for that cause, Augustine justly called the fountain of our sacraments, of which yet we must treat somewhat more at large. There is no doubt, but that more plentiful grace also of the Spirit doth here show forth itself if you compare time with time. For that pertaineth to the glory of the kingdom of Christ, as we gather out of many places, but specially out of the seventh chapter of John In which sense we must take, that saying of Paul, Colossians 2:17, that under the law were shadows, but in Christ is the body. Neither is it his meaning to spoil the testimonies of grace of their power, in which God’s will was in the old time to prove himself to the fathers a true speaker, even as at this day he doth to us in baptism ai; 1 in the holy supper. But his purpose was only by way of comparison, to magnify that which was given us, lest any should think it marvellous that the ceremonies of the law were abolished by the coming of Christ.

23. Too great a difference made by Schoolmen between the Sacraments of the Lord and ours. — But that doctrine of the schoolmen (as I may also briefly touch this by the way) is utterly to be hissed out, whereby there is made so great a difference between the sacraments of the old and new law, as though those did nothing but shadow out the grace of God, and these do presently give it. For the apostle speaketh no less honorably of those than of these, when he teacheth that the fathers did eat the same spiritual meat which we eat, and expoundeth that same meat to be Christ. 1 Corinthians 10:3. Who dare make that an empty sign, which delivered to the Jews a true communion of Christ? And the ground of the cause which the apostle there handleth, doth plainly fight on our side. And, that no man trusting upon a cold knowledge of Christ, and empty title of Christianity, and outward token, should presume to despise the judgment of God; he showeth forth examples of God’s severity to be seen in the Jews, that we might know, that the same pains which they have suffered hang over us if we follow the same faults. Now that the comparison may be fit, it behoved that he should show that there is no inequality between us and them in those good things whereof he did forbid us to boast falsely. Therefore, first he maketh us equal in the sacraments, and leaveth us not so much as any small piece of prerogative, that might encourage us to hope of escaping unpunished. Neither, verily, is it lawful to give any more to our baptism, than he in another place giveth to circumcision, when he calleth it the seal of the righteousness of faith. Romans 4:11. Whatever, therefore, is at this day given us in our sacraments, the same thing the Jews formerly received in theirs, that is to say, Christ with his spiritual riches. What power our sacraments have, the same they also felt in theirs, that is to say, that they were to them seals of God’s good will toward them into the hope of eternal salvation. If they had been skilful expositors of the Epistle to the Hebrews, they would not have been so blinded. But when they read there, that sins were not cleansed by the ceremonies of the law, yea, that the old shadows had no availing force to righteousness, Hebrews 10:1, they, neglecting the comparison which is there handled, while they took hold of this one thing, that the law of itself did nothing profit the followers of it, thought simply that the figures were void of truth. But the apostle’s meaning is to bring the ceremonial law to nothing until it come to Christ, on whom alone dependeth all the effectualness of it.

24. That is spoken in Scripture to diminish the esteem of Circumcision, the same, in like occasion and sense, might as well be said of Baptism. — But they will object those things which are read in Paul concerning the circumcision of the letter, that it is in no estimation with God, that it giveth nothing that is vain. For such sayings seem to place it far beneath baptism. Not so. For the very same might be said of baptism. And also the same is said, first by Paul himself, where he showeth that God regardeth not the outward washing whereby we enter into profession of religion, unless the mind within be both cleansed and continued pure to the end. 1 Corinthians 10:5. Again by Peter, when he testifieth that the truth of baptism standeth not in the outward washing, but in the witnessing of a good conscience. 1 Peter 3:21. But he seemeth also, in another place, Colossians 2:11, utterly to despise the circumcision made with hands, when he compareth it with the circumcision of Christ. I answer, that even in this place nothing is abated of the dignity of it. Paul there disputeth against them, who required it as necessary when it was now abrogate. Therefore he wameth the believers, that leaving the old shadows they should stand fast in the truth. These masters, saith be, instantly call upon you, that your bodies may be circumcised. But ye are spiritually circumcised, according to the soul and body. Ye have therefore the deliverance of the thing indeed, which is much better than the shadow. A man who, take exception to the contrary, and say that the figure is not therefore to be despised because they had the thing indeed; forasmuch as the putting off of the old man, of which he there speaks, was also among the fathers, to whom yet outward circumcision had not been superfluous. He preventeth this objection, when he by and by addeth, that the Colossians were buried with Christ by baptism. Whereby he signifieth, that at this day baptism is the same to Christians which circumcision was to the old people; and therefore that circumcision cannot be enjoined to Christians without wrong done to Christ.

25. The Sacraments of the Law shadows not in respect of their working; but in regard of their comanned of signifying that which is hidden, spoken of as things of small account, not simply, but when Christ is separated from them. — But that which followeth, and which I now alleged, is harder to assoil, that all the Jewish ceremonies were shadows of things to come, and that in Christ is the body; but the most hard of all, is that which is treated in many chapters of the Epistle to the Hebrews, that the blood of beasts attained not to consciences; that the law had a shadow of good things to come, not an image of things; that the followers of it obtained no perfection by tlie ceremonies of Moses and such others. I go back to that which I have already touched, that Paul doth not therefore make the ceremonies shadowish, because they had nothing sound in them, but because the fulfilling of them was, after a certain manner, in suspense until the delivering of Christ. Again, I say, that this is to be understood not of the effectualness, but rather of the manner of signifying. For till Christ was manifested in the flesh, all the signs shadowed him out as absent; howsoever he did inwardly utter to the faithful the presence of his power and of himself. But this we ought chiefly to mark, that in all those places Paul doth not speak simply, but by way of contention. Because he strove with the false apostles, who would have godliness to consist in the ceremonies only, without any respect of Christ; to confute them, it is sufficient only to treat what value ceremonies are of by themselves. This mark, also, the author of the Epistle to the Hebrews followed. Let us therefore remember that Paul here disputed of ceremonies, not as they are taken in their own and natural signification, but as they are wrested to a false and wrongful exposition; not of the lawful use of them, but of the abuse of superstition. What marvel is it, therefore, if ceremonies being separated from Christ are unclothed of all force? For all signs, whatsoever they be, are brought to nought when the thing signified is taken away. So when Christ had to do with them who thought that manna was nothing else but meat for the belly, John 6:27, he applieth his speech to their gross opinion, and saith that he rainistereth better meat, which may feed souls to hope of immortality. But if you require a plainer solution, the sum of all tendeth to this: First, that all those ceremonies which were in the law of Moses, are vanishing things and of no value, unless they be directed to Christ. Secondly, that they had such a respect to Christ, that when he at length was manifestly showed in the flesh, they had their fulfilling. Finally, that it behoved that they should be taken away by bis coming, even as a shadow vanisheth away in the clear light of the sun. But because, I yet defer any longer discourse of that matter to that place where I have purposed to compare baptism with circumcision, therefore, I do now more sparingly touch it.

26. In what sense the fathers have so much extolled the Sacraments of the New Testament above the Old. — Perhaps, also, those extravagant praises of sacraments, which are read in old writers concerning our signs, deceive those miserable sophisters. As this of Augustine: That the sacraments of the old law did only promise the Savior, but ours give salvation. When they observed not that these and such other forms of speaking were spoken, they also published their excessive doctrines, but in a clean contrary sense from the writings of the old fathers. For Augustine meant no other thing in that place, than’ as the same Augustine writeth in another place: That the sacraments of the law of Moses did foretell of Christ, but ours speak of him present. And against Faustus. That those were promises of things to be fulfilled, these were tokens of things fulfilled; as if he should say, that those figured him when he was looked for, but ours show him as it were present, which bath been already delivered. Moreover, he speaketh of the manner of signifying, as also he showeth in another place. The law, saith he, and the prophets had sacraments, foretelling of a thing to come; but the sacraments of our time testify that that is already come, which those did declare was to come., But what he thought of the thing and effectualness, he expoundeth in many places, as when he saith, that the sacraments of the Jews were in signs different; but in the thing signified, equal with ours, different in the visible form, but equal in spiritual power. Again, in divers signs is 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. The fathers did drink the same spiritual drink, but they drunk not the same bodily drink. Observe therefore the faith remaining one, the signs varied. To them the rock was Christ, to us that is Christ which is set upon the altar. And they, drink for a great sacrament the water flowing out of the rock; what we drink the faithful know. If thou consider the visibly form, they drunk another thing; if a sensible signification, they drunk the same spiritual drink. In another place, in the mystery, the same is their meat and drink which is ours; but the same in signification, not in form, because Christ was figured to them in the rock and showed to us in the flesh. Howbeit in this behalf also we grant that there is some difference. For both sacraments testify that the fatherly good will of God and the graces of the Holy Ghost are offered us in Christ; but our sacraments testify it more clearly and brightly. In both is a delivering of Christ; but in these more plenteous and fuller, namely, as that difference of the Old and New Testament beareth, of which we have treated before. And this is it that the same Augustine meant, (whom we more often cite as the best and faithfullest witness of all the old writers,) where he teacheth that when Christ was revealed, sacraments were ordained in number fewer, in signification higher, in force more excellent. Of this, also, it is expedient that the readers be briefly warned, that whatever the sophisters have triflingly taught concerning the work wrought, is not only false, but disagreeth with the nature of the sacraments which God hath ordained, that believers being void and needy of all good things, should bring nothing thither but beggary. Whence it followeth, that in receiving them, these men do nothing whereby they may deserve praise, that in doing (which in this their respect is merely passive) no work can be ascribed unto them.