Concerning the Sacraments · Part 3

i. Yesterday we began to expound how in the flood also there was a prefiguring of baptism. What is the flood, but that in which the righteous is saved to be a seed-plot of righteousness, while sin dies? Therefore, when the Lord saw that the transgressions of mankind were multiplied, he saved the righteous one alone with his offspring, but he bade the water rise even above the mountains. And therefore, in that flood all corruption of the flesh perished, only the family and pattern of the righteous survived. Is not the flood the same thing as baptism, whereby all sins are washed away, only the mind and grace of the righteous is revived? 1

2. There are many kinds of baptisms: but the Apostle cries, one baptism} Why? There are baptisms of the Gentiles, but they are no baptisms.3 They are baths, baptisms they cannot be. The flesh is washed, but guilt is not washed away; nay, it is contracted in that bath. There were, however, baptisms of the Jews, some super- fluous, others figurative. And the mere figure helps us, since it is the herald of reality.

1 For this paragraph cf. I Pet. iii. 20 f., and Gen. vi. vii. (T.).

2 Eph. iv. 5.

3 With this cf. de Myst. iv. 23, and note.

CHAPTER II

The healing of the paralytic at the pool of Bethesda.

3. What was read yesterday?1 An angel, it says, went down at a certain season into the pool, and, so often as the angel descended, the water was troubled: and whosoever first descended, was made whole of every disease whatsoever he had.2 Which signifies a figure of our Lord Jesus Christ who was to come.

4. Why an angel? Because he himself is the Angel of Great Counsel? At a certain season, because he was kept till the last hour, that he might catch the day at its setting, and delay its setting.4 Therefore, as often as the angel descended, the water was troubled. Thou sayest perchance: " Why is it not troubled now? " Learn why. Signs for the unbelieving, faith for believers

5. Whosoever first descended, was made whole of every sickness. What is the meaning of first? 5 Does it mean in time, or in honour? Understand in both ways. If it means he who descended first in time was made whole first, it signifies the people of the Jews, as opposed to the people of the Gentiles. If it means he who descended first in honour, that signifies that he who had the fear of God, the love of righteousness, the grace of charity, and the desire of purity, he rather was made whole. Yet at that time one only was made whole; at that time, I say, by way of figure he who first descended was alone

1 Cf. de My st. iv. 22. On the system of lessons indicated in this book see Introd. p. xxvii.

2 Jn. v. 4. See note de Myst. iv. 22, and Introd. p. xli.

3 A reference to Isaiah, ix. 6, according to the LXX.

4 For this idea cf. Ambrose, de Abraham i. 50.

6 Reading quid est prior. Some MSS. read qui for quid. In that case qui is relative, not interrogative, and the meaning will be " He who is first, is he first in time or in honour?"

healed. How much greater is the grace of the Church, wherein all are saved, whosoever descend!

6. But observe the mystical sense. Our Lord Jesus Christ came to the pool; many sick were lying there. And, naturally, there were many sick lying there, where only one was healed. Then he saith to the sick of the palsy, "Descend." He saith, "I have no man."1 Con- sider where thou art baptized.2 What source can there be for baptism, save the cross of Christ, the death of Christ? Herein is the whole mystery, in that he suffered for thee. In him thou art redeemed, in him thou wilt be saved.

7. " / have no man" he said: that is, since by man came death, by man came also the resurrection of the dead.3 He could not descend, he could not be saved, who did not believe that our Lord Jesus had taken flesh of the Virgin. But this man who was looking for the mediator between God and men, the man Jesus Christ* waiting for him of whom it was said, And the Lord shall send a man who shall save them,5 — he said, " / have no man "; and therefore he deserved to attain to health, because he believed in one who was to come. Yet he would have been better and more perfect, if he had believed that he whose coming he hoped for had already come.

CHAPTER III

The interpretation of the "captive maid" in the story of Naaman. Summary of types already indicated.

8. Now look at the types one by one. We said that baptism was prefigured in the Jordan, when Naaman

1 Jn. v. 7. There is nothing in the Gospel parallel to the word " descend." The writer is quoting from memory. s i. e. under what circumstances.

3 1 Cor. xv. 20. The reading "quia per hominem " is an Old Latin rendering for Vulg. quoniam enim per horn.

4 1 Tim. ii. 5. 6 Is. xix. 20, following the LXX.

the leper was cleansed. Who is that captive maid, but one who had the likeness of the Church, and exhibited a figure of it? * For the people of the nations was captive. It was captive: I do not mean a captivity under some hostile people; but I mean that captivity which is worse, when the devil and his minions rule with cruel sway, and subject to themselves the captive necks of sinners.

9. Therefore thou hast one baptism here, ^another in the flood; thou hast a third kind when the fathers were baptized in the Red Sea; thou hast a fourth kind in the pool, when the water was troubled. Now I ask thee whether thou oughtest not to believe that thou hast the presence of the Trinity in this baptism which is administered in the Church.

CHAPTER IV

Our Lord's command to baptize. Further O.T. types of baptism.

10. It is, then, the same baptism which our Lord Jesus Christ speaks of in his Gospel to the Apostles: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost.21 This is the word of the Saviour.

11. Tell me, O man. Elijah called fire from heaven, and fire came down from heaven.3 Elisha called on the name of the Lord, and the axe-head which had sunk came up out 'of the water.4 Here is another kind of baptism. Why? Because every man before baptism is weighed down like iron, and sinks: when he has been

1 For this application see de Myst. iii. 18.

2 Mt. xxviii. 19.

3 1 Kings xix. 38, quoted in a different connexion in de Myst. ix. 52.

4 2 Kings vL 4-6, quoted in a different connexion, de Myst. ix. 51.

baptized he is no longer like iron, but now rises like the fruit-bearing wood, which is a lighter kind of thing.1 Therefore in this instance there is also another figure. The axe was that with which wood was cut down. The haft fell from the axe, that is, the iron sank. The son of the prophet knew not what to do; but this alone he knew, to ask the prophet Elisha and to demand help. Then he cast in wood, and the iron was raised. Dost thou see, therefore, how the weakness of all men is raised on the cross of Christ?

12. Another example — though we are not keeping to our order, for who can recount all the deeds of Christ, as the Apostles said? 2 When Moses came into the desert and the people thirsted, and came to the spring of Marah, and wished to drink water (because, as soon as they drew, they tasted the bitterness, and began to be unable to drink), therefore Moses cast wood into the spring, and the water which previously was bitter began to be sweet.3

13. What does it mean, but that every creature is sub- ject to corruption, that water is bitter to all. Although it is sweet for a time, although it is pleasant for a time, yet it is bitter, since it cannot take away sin. When thou hast drunk, thou wilt thirst; when thou hast imbibed the sweetness of the draught, thou wilt taste its bitterness. Water, therefore, is bitter. But when thou hast received the cross of Christ,4 and the heavenly

1 "sed tanquam iam levior fructuosi ligni species elevatur." On species see note, de Myst. ix. 52.

3 Cf. Jn. xxi. 25.

8 Ex. xv. 23 f. For this and the following section see de Myst. iii. 14.