CHAPTER IV. THE SACRAMENTS. Significationibus pascimur, ut ad res ipsas perdurantes pervenire possimus.—S. Aug. in Ev. Joan. Tract. xvii. 1. Mode of treating. 2-7. The Scriptural and ancient Doctrine. 8-14. Modern perversion, and its several bearings upon different cases. 15-33. Of certain specific uses of the Sacraments. 34. Summary view. 35-38. Cases of the Romanists, and of certain divisions of Protestants compared. 39-42. Practical warning to follow the true middle way. 1. ADHERING to the practice which seems to me most accordant with the intention of these pages, I shall, in treating of the Sacraments of the Church, endeavour to contemplate them rather practically than scientifically. I shall not argue at any length upon the proofs of that idea or doctrine of Sacraments which is embodied in the services of the Church of England, and which exhibits them as institutions significant indeed and symbolical, but likewise as not merely calculated to stimulate in the way of extrinsic motive our spiritual affections, and so to draw upon us spiritual benefit, or qualify us for its advantageous and cordial reception; not even merely as entailing by a direct process benefit of that nature, but as actually consisting of two parts—the one outward and a sign, the other inward and a power; so that he who has the Sacrament has both, and he who has the outward part alone without the inward, has not the Sacrament any more than he who has the Old Testament without the New has the Bible. A member of the Church has a right, at least prima facie, to assume that she teaches, upon any given point, in accordance with Scripture; and my main object will be, not critically to examine and vindicate her interpretation of the sacred text, but to show in the tendencies of her teaching, as it respects the matter now before us, adaptation and conduciveness to the Divine purpose, declared in the Gospel, to restore and sanctify our ruined nature. 2. But lest this should be interpreted into a depreciation of the supreme and ultimately exclusive authority of Scripture, I refer briefly to some of those passages which have ever been held to teach the efficacy of Baptism, proper and intrinsic, yet capable undoubtedly of being nullified by inadequate or repugnant conditions in the state of the receiver. We may, indeed, find authorities in the Sacred Volume for this doctrine, as many and as clear as can be cited in support of the greater portion of the distinctively Christian doctrines. " Except a man be born of water and of the spirit (daros xal aveúμaros, denoting unity and simultaneity of act), he cannot enter the kingdom of Heaven."* "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."† "He that "Arise believeth, and is baptized, shall be saved.”‡ and be baptized, and wash away thy sins"-ad * John, iii. 5. Matt. xxviii. 19. Mark, xvi. 16. Acts, xxii. 16. dressed to St. Paul, when already penitent and already called. "Therefore we are buried with him by baptism into death." "Likewise reckon ye also your"But ye are selves to be dead indeed unto sin."* washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God."+ "That he might sanctify and cleanse it with the washing of water by the word." + "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God."|| "According to his mercy he saved us by the washing (more correctly, bath) " of regeneration and renewing of the Holy Ghost." § 3. These are but a few of the texts which may be urged as importing by the interpretation, whether of common sense without prejudice, or of unanimous Christian antiquity, that a spiritual power spiritual power and operation belong to Baptism. Is not that, however, a yet more conclusive evidence, at all events a most appropriate consummating testimony when added to the more immediate declaration of doctrine, which we derive from the general tenor of the Apostolic teaching? We find them offer to the Pagan or the Jew, first, repentance and faith, and then baptism. But we know the doctrine of a new life was essential. Where, then, do we hear of it in their intercourse with the unconverted, unless it be covered under the outward form of Baptism, its initiatory process? But how stands the case *Rom. vi. 4, 11. 1 Cor. vi. 11. Eph. v. 26. with the converted? Still more conclusively. Here we have that essential change, that passing from death to life, the very purpose of the Gospel, so often spoken of, but always retrospectively. The new birth is never held out to the baptized as a thing yet to be attained, but is often designated as a thing possessed. On the other hand, the new life is indeed described as requiring renewal day by day, but renovation and replenishment are essentially different from initiation. We touch not now upon the question, who are capable receivers of the Sacrament of Baptism; but earnestly contend, that, according to the faith once delivered to the saints, Baptism is a rite involving in its complete idea the exercise of a spiritual power, whose office it specifically is to impart a principle of spiritual life. 4. As regards the Holy Communion, our Church teaches a similar doctrine. She does not feel that the solemn words of the institution of the Eucharist are adequately, that is scripturally, represented by any explanation which resolves them into mere figure; and she fears lest the faithful be thus defrauded of their consolation, and of their spiritual food. Accordingly she believes, that there is a real though not a carnal truth in the solemn words, "this is my body," "this is my blood;" in just conformity with the precept in which St. Paul desires us to discern, that is, to discriminate from common elements, the body and blood of the Lord.* So also we are taught by him, that the cup in * 1 Cor. xi. 29. M that Sacrament is "the communion" (or participation) “of the blood of Christ;" and the bread, "the communion of the body of Christ."* And the Eucharist is also appealed to as the consummation of our unity in Christ: "for we, being many, are one bread, and one body, for we are all partakers of that one bread." That is to say, our being partakers of that one bread is the instrument not only of our being one bread by unity, as of a physical constitution, but of our being one body, which we are spiritually and in Christ. Here, therefore, is also comprised the idea of a spiritual power feeding that new life, which we have in the Church or body of Jesus Christ our Redeemer, and which was first given us at our Baptism, when we became by covenant, whether for good or for evil, members of that Church or body. 5. Such is the substantial ground-work of religion laid by the inspired writers in the doctrine of the Sacraments. Thus viewed, it does not dwell in fancy, in speculation, or even in argument; but it is exhibited as dependent upon an actual food, received like the manna from God, and supplying, after the type of manna, nutriment in forms and elements too subtle, too inward, for human sense or intellect to reach. Can we fail to recognise the beauty of such a doctrine, and its adequacy to our need? In the body as well as in the mind, we are fallen creatures: in the body as well as under mental conditions of a human kind, came our Lord * 1 Cor. x. 16, 17. |