CHAPTER I

ON THE SACRAMENTS IN GENERAL

QUESTION I

The Pastor must take especial care to deliver the Doctrine of the Sacraments

Whereas every part of the doctrines of Christianity demands knowledge and diligence on the part of the pastor, that of the sacraments, which is both by the ordinance of God necessary, and is a most plenteous source of spiritual advantage, demands, in an especial manner, the application of his combined talents and industry; that, by its accurate and frequent inculcation, the faithful may become such as to be admitted to the worthy and salutary participation in these most excellent and most holy institutions, and that priests may not depart from the rule laid down in the divine prohibition: Give not that which is holy unto dogs: neither cast ye your pearls before swine.

QUESTION II

Meanings of the word “Sacrament”

In the first place, then, as we are to treat of the sacraments in general, it is proper to begin with the force and meaning of the word itself, and to explain its ambiguous signification, so that the particular sense in which it is here used may the more easily be understood. As far, then, as regards our present purpose, the faithful are to be informed that the word sacrament has been differently understood by sacred and profane writers; for some authors have used it to express the obligation of an oath, pledging to the performance of some service; and hence, the oath by which soldiers promise fidelity and service to the state has been called a military “sacrament”; and amongst [profane writers] this seems to have been the most ordinary signification of the word. But among the Latin Fathers who have written on divine things, the word sacrament was used to signify some sacred thing that lies concealed; as the Greeks, to express the same idea, have made use of the word mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery of his will; afterwards to Timothy; Great is the mystery of godliness; and also in the book of Wisdom: They knew not the mysteries of God. In these and many other passages the word sacramentum, it will be perceived, signifies nothing more than a sacred thing, hidden and concealed.

The Latin doctors, therefore, held that this word might not inappropriately be applied to express certain sensible signs, which at once declare and, as it were, place before the eyes the grace which they effect. St. Gregory, however, is of opinion that they may be called sacraments, because by them the divine power secretly worketh salvation, under the veil of sensible things. Let no one, however, suppose that this word is of recent ecclesiastical usage: whoever reads St. Jerome and St. Augustine, will easily perceive that to designate what we here speak of, the ancient writers of our religion very frequently made use of the word sacrament, and sometimes also of the word symbol, or mystical sign, or sacred sign. In explanation of the word sacrament, let thus much suffice; and, indeed, what we have said applies also to the sacraments of the Old Law, on which, however, superseded as they have been by the law and grace of the Gospel, instruction at the hands of pastors were superfluous.

QUESTION III

Of the Proper Meaning of “Sacrament” among Catholic Writers

But besides the meaning of the word, which has hitherto been explained, the nature and efficacy of that which it expresses must be diligently considered; and the faithful are to be taught what is a sacrament; for that the sacraments are amongst those things which are means of attaining salvation and righteousness, cannot be questioned. But although there are many definitions which may seem apt and appropriate in explaining this matter, there is none more simple and perspicuous than that of St. Augustine, a definition which has since been followed by all scholastic doctors: A sacrament, says he, is a sign of a sacred thing; or, as has been said in other words, but to the same purport: A sacrament is a visible sign of an invisible grace, instituted for our justification.

QUESTION IV

A Division of Sensible Things, and touching the Meaning of a Sign

The more fully to develope this definition, pastors must explain its respective parts. He must first, then, teach that all sensible objects are of two sorts; some invented to act as signs, others produced not as signs, but absolutely and on their own account alone. In the latter class may be numbered almost every object in nature; but in the former, the names of things, writing, standards, images, trumpets, and a multiplicity of other things of the same sort; for, strip words of their power of expressing ideas, and you seem to take away the reason of the institution. These, then, are properly called signs; for, according to St. Augustine, a sign is that which, besides what it presents to the senses, constitutes also a medium through which we arrive at the knowledge of something else; as from a footstep, for instance, we perceive imprinted on the ground, we easily know that some one, whose footstep appears, has passed.

QUESTION V

For what reason Sacraments are to be placed among “Signs”

If this be the case, a sacrament is clearly to be numbered among those things that have been instituted as signs; for it makes known to us, by a certain appearance and resemblance, that which God, by his invisible power, accomplishes in our souls. To illustrate what we have said by an example, baptism, for instance, in which we receive external ablution accompanied with certain regular formularies of words, signifies that by the power of the Holy Ghost all the stain and defilement of sin are inwardly washed away, and that our souls are enriched and adorned with the glorious gift of heavenly righteousness; whilst, at the same time, the corporeal ablution, as shall hereafter be explained in its proper place, accomplishes in the soul that which it signifies.

That a sacrament is to be numbered amongst signs is clearly inferred from Scripture also. Speaking of circumcision, a sacrament of the Old Law given to Abraham, the father of all believers, the apostle, in his epistle to the Romans, says: And he received the sign of circumcision, a seal of the righteousness of the faith; and in another place: All we, says he, who are baptized in Christ Jesus are baptized in his death; words from which we may learn that baptism conveys the signification of that which the same apostle expresses in these words: We are buried together with him by baptism into death. Nor is it unimportant to the faithful to know that the sacraments appertain unto signs, for they will thus the more easily be persuaded to believe that what they signify, contain, and effect, is holy and august; and recognizing their sanctity, they will be more excited to venerate and adore the divine beneficence towards us.

QUESTION VI

How many Kinds of Signs there are

It follows that we now explain the words sacred thing, which form the second part of the definition. To render this satisfactory, we must enter somewhat more deeply into the acute and subtile disquisition of St. Augustine on the variety of signs. For some signs are called natural, which, besides making themselves known to us, convey also a knowledge of something else, a property, as has already been shown, common to all signs. Smoke, for instance, is a natural sign, from which we immediately infer the presence of fire. And it is called a natural sign, because it does not imply fire by arbitrary institution; but our knowledge of things teaches us that if we but perceive smoke, we are at the same time aware of the subjacent existence of the nature and force of fire as yet latent. Other signs are not natural, but conventional, and invented by men, to enable them to commune one with another, and mutually to convey their sentiments, and communicate their counsels. The variety and multiplicity of such signs may be inferred from the circumstance, that some appertain to the eyes, very many to the ears, the rest to the other senses. Thus, when we intimate anything to another person, by hoisting, for instance, a military standard, it is sufficiently obvious that such intimation is referred to the eyes only; and it is equally evident that to the ear is addressed the sound of trumpets, of lutes, and of lyres, which is elicited not only as a source of pleasure, but often as a means of signifying ideas. Through the ear also principally are conveyed words, which have the greatest influence in communicating the inmost thoughts of our minds.

But besides those signs which we have said are conventional, and settled by the common consent of men, there are some others, confessedly of more sorts than one, which are of divine appointment. For some were given by God to men solely to indicate something, or recall its recollection; such were the purifications of the law, the unleavened bread, and many other things that appertain to the ceremonial of the Mosaic worship; others God instituted, not only to signify but also to accomplish what they signify. Among the latter kind of signs are manifestly to be numbered the sacraments of the New Law. For they are signs delivered by God, not invented by man, which we believe with certainty to possess the power of effecting something sacred, which they declare.

QUESTION VII

Meaning of the words “Sacred Thing” in the Definition of a Sacrament

But as we have shown that signs are of a multifold variety; so, in like manner, it is not to be supposed that the sacred thing is of one sort only. By the words sacred thing, however, as far as regards the proposed definition of a sacrament, writers on sacred matters express the grace of God, which sanctifies us and adorns us with the habit of all the divine virtues; and of this grace they justly consider the words sacred thing to be an appropriate appellation, because by its salutary influence our soul is consecrated and united to God.

QUESTION VIII

A Fuller Definition of a Sacrament, and in what manner it differs from other Holy Signs

In order, therefore, to explain more fully the nature of a sacrament, [the pastor] must teach that it is a thing subject to the senses, and possessing by the divine institution at once the power of signifying, and accomplishing sanctity and righteousness. Whence it follows, as any one may easily perceive, that images of the saints, crosses, and the like things, although they be signs of sacred things, cannot be called sacraments. The truth of this doctrine may easily be proved by the example of all the sacraments, if we apply to each what we already observed of Baptism, when we said, that that solemn ablution of the body signifies, and has power to effect, a sacred thing, wrought inwardly by the operation of the Holy Ghost.

It is also pre-eminently agreeable to the nature of these mystical signs, which have been instituted by God, to signify by the institution of our Lord more than one thing; and this applies to each of the sacraments, seeing that all declare not only our sanctity and justification, but also two other things most intimately connected with sanctity itself, that is, the Passion of Christ our Redeemer, which is the source of our sanctification, and everlasting life and heavenly bliss, to which, as to its end, our sanctification should be referred. This, then, being perceived to be common to all the sacraments, sacred doctors have justly taught, that each of them has a threefold significancy, both as reminding us of something passed, indicating something present, and foretelling something future. But when we say that this was taught by them, let it not be supposed that it is a doctrine unsupported by the testimony of holy Scripture; for when the apostle says: All we who are baptized in Christ Jesus, are baptized in his death, he clearly shows that baptism is called a sign, because it reminds us of the death and passion of our Lord. Afterwards, when he says: We are buried together with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life, he clearly shows that baptism is a sign, by which the infusion into the soul of divine grace is declared, by means of which we are enabled, forming our lives anew, to discharge easily, and with a willing mind, all the duties of true piety. Lastly, when he adds: If we have been planted together in the likeness of his death, in like manner we shall be of his resurrection, it is plain that baptism gives no obscure intimation of eternal life also, which we are to attain thereby.

But besides the various kinds and modes of signifying already mentioned, a sacrament also not unfrequently indicates and marks the presence of more than one thing. It is easy, for instance, to perceive that the most holy sacrament of the Eucharist at once signifies the presence of the real body and blood of Christ, and the grace which it imparts to them that receive it with a pure heart. What has been said, therefore, cannot fail to supply pastors with arguments, whereby to prove how much the power of God is displayed, how many hidden miracles are contained in the sacraments of the New Law, that thus all may be persuaded of their obligation, to reverence and receive them with the most profound feelings of devotion.

QUESTION IX

Why Sacraments were instituted among Christians

But no means seems better adapted to teach the proper use of the sacraments than a diligent exposition of the reasons of their institution. Amongst these reasons, for many are assigned, the first is the imbecility of the human mind; for we see it so constituted by nature, that no one can aspire to matters of mental and intellectual knowledge, unless through the medium of those things that are perceived by some sense. To the end, therefore, that we might more easily understand the hidden effects of his divine power, the Sovereign Creator of the universe has most wisely, and of his tender kindness towards us, ordained that that same power be manifested to us through the intervention of certain sensible signs. For as St. Chrysostom nobly says: If man were not clothed with a material body, these good things would have been presented to him naked, and without the veil [of sensible forms]; but, as the soul is united to the body, the aid of sensible things was altogether necessary towards understanding them.

Another reason is, because our mind yields a reluctant assent to promises; and hence, God, from the beginning of the world, was accustomed to indicate what he had resolved to do, very frequently indeed by words; but sometimes, when he designed the execution of some work, the magnitude of which might weaken a belief in his promise, he confirmed his words by other signs also, which, in some cases, bore the appearance of a miracle. When, for instance, God would send Moses to deliver the people of Israel; and Moses, although under the commission and protection of God, still hesitated, fearing lest the task imposed on him was heavier than he could bear, or that the people would lack faith in the divine oracles, the Almighty confirmed his promise by a variety of signs. As then, in the Old Testament, God showed by signs the stability of some important promise; so, under the New Law, Christ our Saviour, when he promised us pardon of our sins, heavenly grace, the communication of the Holy Spirit, instituted certain signs visible to our eyes and senses, by which we might have him bound, as it were, by so many pledges, and might thus never be enabled to doubt his fidelity to his promises.

A third reason was that, as St. Ambrose says, the sacraments may be at hand as remedies, and as the healing medicines of the Samaritan in the Gospel, to recover or preserve the health of the soul; for, through the sacraments as through a certain channel, should the efficacy of the passion of Christ flow into the soul, that is, the grace which he merited for us on the altar of the cross; otherwise no one could have any hope of salvation left. Hence, our most merciful Lord was pleased to bequeath to his Church, sacraments stamped with the sanction of his word and promise, through which, provided each of us piously and devoutly make use of these remedies, we should firmly believe that to us is really communicated the fruit of his passion.

But a fourth reason why the institution of the sacraments may seem necessary is, that there might be certain marks and symbols, by which to distinguish the faithful; particularly as, to use the words of St. Augustine, no society of men, professing a true or a false religion, can be knit as it were into one body, unless they be united and held together by some federal bond of visible signs. Both these objects, then, the sacraments of the New Law furnish, distinguishing, as they do, the worshippers of the Christian faith from unbelievers, and connecting the faithful themselves by a sort of holy bond. Another very just cause for the institution of the sacraments may be deduced from these words of the apostle: With the heart man believeth unto righteousness, but with the mouth confession is made unto salvation; for by the sacraments, we seem to profess and make known our faith in the sight of men. Thus, when we approach baptism, we openly testify our belief that, by virtue of the water, with which we are washed in the sacrament, a spiritual cleansing of the soul takes place.

The sacraments have also great influence not only in exciting and exercising our faith, but also in inflaming that charity with which we should love one another; recollecting that, by the partaking of the sacred mysteries in common, we are united in the closest bonds, and are made members of one body.

Finally, a matter to be deemed of the greatest importance in the study of Christian piety, the sacraments subdue and repress the pride of the human heart, and exercise us in humility, we being obliged to subject ourselves to sensible elements in obedience to God, from whom we had before impiously revolted, to serve the elements of the world. These are the points which appeared to us chiefly necessary to be delivered to the faithful, touching the name, nature, and institution of a sacrament. When they shall have been accurately expounded by the pastor, he ought next to explain the things of which each sacrament consists, what are their parts, and also what rites and ceremonies have been added in their administration.

QUESTION X

The Parts necessary to constituting each Sacrament

In the first place, then, [the pastor] must explain that the sensible thing, which enters into the definition of a sacrament as above given, although it must be held to present but one sign, is twofold; for every sacrament consists of two things, one of which has the nature of matter, and is called “the element:” the other has the force of form, and is designated by a common appellation, “the word.” This we have learnt from the fathers, and on this subject that testimony of St. Augustine is known and familiar to all: The word, says he, is joined to the element, and becomes a sacrament. By the words sensible thing, therefore, the fathers understand not only the matter or element, such as water in the sacrament of baptism, chrism in that of confirmation, and oil in that of extreme unction, all of which fall under the eye; but also the words, which constitute the form and are addressed to the sense of hearing. Both have been clearly pointed out by the apostle, when he says: Christ loved the Church, and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life; in which passage the matter and form of the sacrament are expressed.

QUESTION XI

Why the Words were added to the Element

To explain more fully and clearly the meaning of the action that is being done, words were to be added to the matter. For of all signs it is evident that words are the most significant, and if they be wanting, what the matter of the sacraments designates and declares would be utterly obscure. In baptism, for instance, as water has the quality of cooling not less than of cleansing, and may be a symbol of either effect, unless the words be added, some one might make it matter of conjecture (of certainty he could not), which was signified; but when the words are applied, we straightway understand, that the baptismal water possesses the power and signification, of cleansing.

QUESTION XII

Of the Excellence of the Sacraments of the New Law

The sacraments of the New Law very far excel those of the Old in this respect, that no definite form that we know of was observed in administering those of the Old, a circumstance which also rendered them very uncertain and obscure; whilst our [sacraments of the New] have so definite a form of words, that if even a casual deviation from it be made, the nature of the sacrament is made void; and it is therefore expressed in the clearest terms, and such as leave no room for doubting. These then are the parts that appertain to the nature and substance of the sacraments, and of which every sacrament is necessarily composed.

QUESTION XIII

What is the Force and Nature of the Ceremonies administered in the Sacraments

To these are added ceremonies, which, although they cannot, unless necessity compel a different course, be omitted without sin, yet, if they be at any time omitted, not being essential, are not to be considered at all to affect the validity of the sacrament. Nor is it without reason, that the administration of the sacraments has been, at all times, from the earliest ages of the Church, accompanied with certain solemn ceremonies. In the first place, there is the greatest propriety in displaying towards the sacred mysteries such a religious reverence, as to appear to handle holy things as holy men. The ceremonies themselves also display more fully, and place as it were before the eyes, the effects of the sacraments, and impress the holiness of these things more deeply on the minds of the faithful. They also elevate to the contemplation of sublime things the minds of those who behold and observe them with attention; and excite within them faith and charity. The greater care and attention should therefore be applied, to enable the faithful to know and perceive clearly the meaning of the ceremonies used in the administration of each sacrament.

QUESTION XIV

How many are the Sacraments of the Catholic Church

We must now proceed to explain the number of the sacraments; a knowledge which brings with it this advantage, that the greater the number of aids unto salvation and a life of bliss, which the people shall understand to have been provided by the divine goodness, the greater must be the piety with which they will direct all the powers of their souls to praise and proclaim the singular beneficence of God towards us. The sacraments, then, of the Catholic Church are seven, as is proved from Scripture, handed down to us by the tradition of the fathers, and testified by the authority of councils.

QUESTION XV

Why the Sacraments are neither more nor less in number

Why they are neither more nor less in number may be shown with some probability even from the analogy that exists between natural and spiritual life. In order to live, to preserve life, and to contribute to his own and to the public benefit, these seven things seem necessary to man; to be born; to grow; to be nurtured; to be cured if he fall sick; to be strengthened when weak; as regards the public weal, that magistrates, invested with authority to govern, never be wanting; and, finally, to perpetuate himself and his species by legitimate offspring. Analogous, then, as all these things obviously are to that life by which the soul lives unto God, we shall easily infer from them a reason for the number of the sacraments.

For the first of these is Baptism, the gate, as it were, to all the rest, by which we are born again unto Christ. The next is Confirmation, by virtue of which we grow up, and are strengthened in the grace of God; for, as St. Augustine beareth witness: To the apostles, who had already received baptism, the Redeemer said: ‘Tarry ye in the city till ye be endued with power from on high.’ The third is the Eucharist, by which, as by a truly celestial food, our spirit is nurtured and sustained; for of it the Saviour has said: My flesh is meal indeed, and my blood is drink indeed. Penance follows in the fourth place, by the aid of which health, which has been lost, is restored us, after we have received the wounds of sin. The fifth is Extreme Unction, by which the remains of sin are taken away, and the energies of the soul invigorated; for, speaking of this sacrament, St. James says: If he be in sins, they shall be forgiven him. The sixth is Orders, by which power is given to exercise perpetually in the church the public ministry of the sacraments, and to perform all the sacred functions. The last is matrimony, instituted to the end that, by means of the legitimate and holy union of man and woman, children may be procreated, and religiously educated unto the worship of God and the conservation of the human race.

QUESTION XVI

All the Sacraments are not equally necessary, or of the same dignity

It is, however, particularly worthy of remark that, although all the sacraments possess a divine and admirable efficacy, yet all do not possess equal necessity or dignity, nor is the significancy of all one and the same. Amongst them three are said to be necessary beyond the rest, although in all three this necessity is not of the same kind. That to every one Baptism is necessary without any qualification, our Saviour has declared in these words: Except a man be born again of water and of the Holy Ghost, lie cannot enter into the kingdom of God. But Penance is necessary for those only who have defiled themselves after baptism with any mortal sin; for without they duly repent, they cannot possibly escape eternal ruin. Orders, too, although not necessary to each of the faithful, are of absolute necessity to the Church in general. But if the dignity of the sacraments be considered, the Eucharist is far superior to the rest in holiness, and in the number and greatness of its mysteries. These, however, are matters which will all be more easily understood when we come to explain, in its proper place, what appertains to each of the sacraments.

QUESTION XVII

From whom these Holy and Divine Mysteries have been received, and by whom they are chiefly dispensed

We must next consider from whom we have received these sacred and divine mysteries. For there is no doubt that the dignity of any great boon is much enhanced by the dignity and excellence of him by whom the gift itself is bestowed. This question, however, cannot be one of difficult solution. For since it is God that justifieth men, and the sacraments themselves are certain wonderful instruments of obtaining justification, it is evident, therefore, that one and the same God in Christ must be acknowledged to be the author of justification and of the sacraments. The sacraments, moreover, contain a power and efficacy that reach the inmost soul; and as God alone has power to enter into the hearts and minds of men, he alone, through Christ, is manifestly the author of the sacraments. That by him also they are inwardly dispensed is to be held with a certain and constant faith, for that from him he had received this testimony is affirmed by St. John in these words: He that sent me to baptize with water, the same said to me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he that baptizeth with the Holy Ghost.

QUESTION XVIII

What Ministers God employs in dispensing the Sacraments

But although God is the author and dispenser of the sacraments, he nevertheless would have them administered in his Church by men, not by angels; for to constitute a sacrament, as is confirmed by the uninterrupted tradition of the fathers, the ministry of men is not less necessary than the matter and form.

QUESTION XIX

The Unworthiness of the Minister does not hinder the Virtue of the Sacraments

And these ministers, representing, as they do, in the discharge of this sacred function, not their own person, but that of Christ, do consequently, be they good or bad, validly consecrate and confer them; provided they but make use of the form and matter always observed in the Catholic Church, according to the institution of Christ, and intend to do what the Church does in their administration thereof. Unless, therefore, the recipients themselves wish to defraud themselves of so great a good, and to resist the Holy Ghost, nothing can prevent them from receiving [through the sacraments] the fruit of grace. And that this was at all times a fixed and well-ascertained doctrine of the Church is most clearly established by St. Augustine, in his disputations written against the Donatists; and should we desire the testimony of Scripture also, let us listen to these words of the apostle: I have planted, Apollos watered, but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. From these words it is clear that, as in planting trees the vices of the planters impede not [their growth], so those who were planted in Christ by the ministry of bad men can contract no injury from the guilt of others. Hence even Judas Iscariot, as our holy fathers infer from the Gospel of St. John, conferred baptism on many; and yet we do not read that any of those whom he baptized were baptized again. To use the memorable words of St. Augustine: Judas baptized, and after Judas none were baptized: John baptized, and after John they were baptized; because the baptism administered by Judas was the baptism of Christ, but that administered by John was the baptism of John; not that we prefer Judas to John, but that we justly prefer the baptism of Christ, administered even by the hands of Judas, to the baptism of John, administered even by the hands of John.

QUESTION XX

What is to be thought of those who administer the Sacraments with an Unclean Conscience

But let not pastors, or other ministers of the sacraments, hence infer that they sufficiently do their duty if, disregarding integrity of manners and purity of conscience, they attend only to the correct administration of the sacraments: for although the due administration of the sacraments demands particular diligence, yet this alone does not constitute all that appertains to that duty. Nor should they ever forget that the sacraments, although they never lose the divine efficacy inherent in them, do yet bring eternal perdition and death upon those who administer them with impure hands. Holy things (an observation which cannot be too often repeated) should be treated holily, and with due reverence: To the wicked, says the prophet, God hath said; Why dost thou declare my statutes, and take my covenant in thy mouth, seeing thou hatest instruction? If, then, for a man who is contaminated with sin it is unlawful to treat of divine things, how great must be the guilt contracted by that man who, conscious within himself of many crimes, dreads not to consecrate with polluted lips the holy mysteries, or to take them into his befouled hands, to handle them, and to present and administer them to others! particularly as we read in St. Dionysius, that the wicked are not allowed even to touch the symbols (so he calls the sacraments). Let, then, the ministers of holy things first of all follow holiness, approach with purity the administration of the sacraments, and so exercise themselves in the practice of piety, that, from the frequent administration and use of them, they may day by day receive, with God’s assistance, more abundant grace.

QUESTION XXI

Of the Two Chief Effects of the Sacraments

These things being explained, [the pastor] must next teach what are the effects of the sacraments, for this matter seems calculated to throw considerable light on the definition of a sacrament as above given. These effects, then, are principally two; and amongst them the grace, commonly called by the sacred doctors justifying, holds the first place; for thus has the apostle most explicitly taught us, when he says: Christ loved the Church, and delivered himself up for it; that he might sanctify it, cleansing it by the washing of water in the word. But how so great and so admirable an effect is produced by the sacrament as that, to use the well-known saying of St. Augustine: Water washes the body and touches the heart, this, indeed, cannot be comprehended by human reason and intelligence. For it ought to be a fixed principle, that nothing sensible is, by its own nature, endowed with such power as to reach the soul. But we know, by the light of faith, that in the sacraments exists the virtue of Almighty God, by which they effect what the natural elements cannot of themselves accomplish.

QUESTION XXII

How the Effects of the Sacraments were, in the Earlier Ages of the Rising Church, set forth by Miracles

Wherefore, lest any doubt as to this effect should ever exist in the minds of the faithful, God, in the abundance of his clemency, was pleased, when their administration first began, to declare, by significant miracles, the effects which they inwardly produce, that we might most firmly believe the same effects, although they be far removed from the senses, to be always inwardly produced. To omit, therefore, that, at the baptism of the Redeemer in the Jordan, The heavens were opened, and the Holy Ghost appeared in the form of a dove, thus admonishing us that, when we are being washed in the salutary font, his grace is infused into our souls, to omit this (seeing it has reference rather to the significancy of baptism than to the administration of the sacrament), do we not read, that when, on the day of Pentecost, the apostles received the Holy Ghost, by which they were thenceforward inspired with greater alacrity and fortitude to preach the truth of the faith, and to encounter dangers for the glory of Christ: Suddenly there came a sound from heaven, as of a mighty wind coming, and there appeared to them cloven tongues, like as of fire. By this it was understood that, in the sacrament of Confirmation, there is given to us the same spirit, and there is imparted to us such strength, as enables us bravely to encounter and resist our incessant enemies, the world, the flesh, and the devil. And as often as the apostles administered those sacraments, these miracles, for some time during the early ages of the rising Church, visibly took place, until they ceased, faith having acquired maturity and strength.

QUESTION XXIII

How superior the Sacraments of the New Law are to those of the Old

From what has been said concerning the first effect of the sacraments, which is justifying grace, it is also clear, that there exists in the sacraments of the New Law a virtue more exalted and efficacious than that of the sacraments of the Old, which, as weak and poor elements, sanctified such as were defiled to the purifying of the flesh, but not of the spirit. They were, therefore, instituted as signs only of those things that were to be accomplished by our mysteries; whereas the sacraments of the New Law, flowing from the side of Christ who, through the Holy Ghost offered himself without spot to God, purge our consciences from dead works, to serve the living God, and thus, by virtue of the blood of Christ, they operate the grace which they signify. If, therefore, we compare them with the sacraments of the Old Law, we shall find that, besides being more efficacious, they are also more exuberant in spiritual advantage, and more august in their holiness.

QUESTION XXIV

Which of the Sacraments impress a Character, and what that Character is

The other effect of the sacraments, an effect, however, not common to all, but peculiar to three, Baptism, Confirmation, and Holy Orders, is the character which they impress on the soul. When the apostle says: He that hath anointed us is God, who hath also sealed us, and given the earnest of the Spirit in our hearts, he not obscurely designates, by the word sealed, a character, the property of which is to seal and mark something. This character is, as it were, a certain distinctive mark impressed on the soul, which inhering, as it does perpetually, can never be blotted out, and of which St. Augustine says: Shall the Christian sacraments accomplish less than the bodily mark, viz. [the mark] impressed on the soldier? That mark is not stamped on his person anew, when resuming the military service from which he had deserted, but the old one is recognized and approved.

QUESTION XXV

What is the Effect of the Character, and how those Sacraments which impress a Character ought not to be repeated

This character has a twofold effect: it both renders us fit to undertake or perform something sacred; and serves to distinguish us one from another by some mark. And indeed by the character impressed in baptism we attain both effects; for by it we are rendered fit to receive the other sacraments, and by it also the faithful people are distinguished from the Gentiles, who cherish not the faith. The same fact holds true of the characters impressed by Confirmation and Holy Orders; by the one of which we are armed and arrayed as soldiers of Christ, publicly to profess and defend his name, to fight against our inward enemy, and against the spiritual powers of wickedness in the high places, and are at the same time distinguished from those who, being lately baptized, are, as it were, new-born infants: the other has annexed to it the power of consecrating and administering the sacraments, and also distinguishes those who are invested with such power, from the rest of the company of the faithful. The rule of the Catholic Church is therefore to be held, which teaches that these three sacraments impress a character, and are never to be repeated. These are the general instructions to be delivered touching on the sacraments.

QUESTION XXVI

In what manner Pastors may bring about a Veneration and Religious Use of the Sacraments on the part of the People

In the exposition of this argument, let the pastor’s most zealous exertions be directed principally to the accomplishment of two things. The first is, that the faithful understand the high honour, respect, and veneration, which are due to these divine and heavenly gifts; the other, that [they urge them] to make pious and religious use of those sacred institutions, established by the God of infinite clemency for the common salvation of all; and so to inflame them with the desire of Christian perfection, as that they may look upon it as a very great loss, if they be deprived, for any time, of the salutary use, especially of Penance, and of the Holy Eucharist. These objects pastors will find little difficulty in attaining, it they inculcate frequently on the hearing of the faithful what we have already said touching the divine character and fruit of the sacraments; first, that they were instituted by our Lord and Saviour, from whom can proceed nothing save what is most perfect; that in their administration, moreover, is present the most efficacious influence of the Holy Ghost, who pervades the inmost recesses of the soul; that in the next place they are endued with an admirable and certain virtue to cure souls; and that through them are communicated to us the inexhaustible riches of the passion of our Lord. Lastly, let them show, that the whole Christian edifice, although resting, it is true, on the most firm foundation of the corner-stone, unless supported on every side by the preaching of the divine word, and by the use of the sacraments, must, it is greatly to be feared, be undermined to a great extent, and fall to the ground; for as by the sacraments we are received into life, so by this food, as it were, are we nurtured, preserved, and increased.