(which has, doubtless, also a mystical power, as being God's word, and operates as such on the human soul, independently of, and above its containing Divine truth, yet is not a direct means of union with God in Christ): the Sacraments are in no other way efficacious, contribute nothing in addition to the written word[1]: the words of consecration are of no other avail than by teaching; by teaching alone does the dead element begin to be a Sacrament[2].
- ↑ P. Martyr Loci, l. c. "As the word of God in truth signifies and gives to believers whatever it promises, so Baptism, received by faith, both signifies and exhibits to the believer the remission of sins, which it promises by visibly speaking. With regard to God, the absolution through the word, and the Sacraments, is one and the same, and so also with regard to our sins; which remission, however, is confirmed and renewed in us, as often as we believe the words, whereby it is signified to us. Whether this take place through the spoken or the visible word (the Sacraments) is the same thing. As often, then, as we either hear the word, or receive the Sacraments by faith, the remission of sins is solemnly assured (sancitur) to us. Nor ought it to seem strange to any one, that Sacraments have been instituted by Christ, since by them, no otherwise than by the outward word of Scripture, He wills that the efficacy of the Spirit should penetrate in believers."—Add Loci, 4. 7. 5.
- ↑ Calvin's words on Eph. v. 26. "In the word. The 'word' here signifies the promise, whereby the power and use of the sign is explained. For they boast that they have the word, but it is as an incantation; for they mumble it in an unknown tongue, as if it were meant rather for the dead element, than for man. There is no explanation of the mystery to the people, which (explanation) alone causes the dead element to begin to be a Sacrament." Vorstius, Anti-Bellarm. in t. iii. Contr. i. Thes. 3. has the same language about magic incantations; and P. Martyr Loci, 4. 7. 6., and others. In a recent publication, the idea that Sacraments are instruments of grace, or communicate grace instrumentally, is decried as a scholastic theory, and the ready reception of such a theory of Sacramental influence, is stated to be "sufficiently accounted for, by the general belief in magic, in the early ages
more is to be allowed to the Sacraments, as ministering to salvation, than to the Word of God." Loci, 4. 7. 16. See also the passage quoted from him Note 1, p. 117. Whitaker. sup. Note 1. p. 119. "The word justifies; the Sacraments seal this justification." Beza, Summa Doctr. de re Sacram. Tract, t. i. p. 207; "The word is sometimes single, such as is the daily preaching of the Word; sometimes has visible signs added, with certain ceremonies, which the Greeks call μυστήρια, the Latins, sacraments."
