But this is all plain matter of intellect: the Sacraments are then in no mysterious manner channels of grace: they are all outward: Baptism is only an outward introduction into a visible Church, entitling men to, or rather attesting that they have, privileges, but not itself imparting any: it is no more spiritual than the seal, diploma, safe-conduct, to which they compare it. It is an unspiritual attestation of spiritual privileges. The Eucharist, according to this view, does not convey to the soul of the believer the Body and Blood of Christ, but is an external emblem, by the sight and feeding upon which, through the operation of the Holy Spirit, the faith of the believer is excited to fix itself upon his Saviour[1]. The sacramental participation of Christ becomes the same, as out of the Sacrament. Its mysterious character is resolved into a mere picture. The Sacraments, doubtless, are all this: they are mystical representations to the soul: they are props of faith: they are visible seals of God's promises: they are images of things invisible: they are instruments to lift up our hearts to communion with God in Christ: but they are more; and it is here precisely that this school stops short. They are channels
- ↑ This view is remarkably expressed in the following passages of P. Martyr (ad i. Reg. f. 74.):—"When we think of this visible Word or Sacrament, the Spirit of God rouses faith in our hearts, whereby we again and again embrace the Divine promise, and thus justification is increased, while faith is increased in believers." And loci, 4. 10. 76.:—"Frequent communion is not (on our view) superfluous; because, by frequently communicating, we celebrate the remembrance of the Lord, and givings of thanks; and the mind is excited by the appearance of those things which are done; for the signs there are not mute, but speaking. Then it is a sort of badge, whereby Christians denote that they are joined together, and with Christ. They profess, besides, their faith that the body of Christ was put upon the cross, and His blood shed for our salvation; for it is not enough to believe with the heart, but confession is made also with the mouth, and not by the mouth only, but by outward actions." Comp. ib. §. 19. Again, in the Scotch Confession (of which John Knox chiefly was the author):—"This union and conjunction, which we have with the body and blood of Jesus Christ, in the right use of the Sacrament, is effected by the operation of the Holy Spirit; who carries us by true faith above all things which are seen, and which are carnal and earthly; and causes, that we feed on the body and blood of Jesus Christ, once broken and shed for us, and which now is in heaven, and appeareth in the presence of the Father for us."
