Part II: The Sacraments

Question 1. TJie Pastor must take especial care to deliver the Doctrine of the Sacraments.

WHEREAS every part of the doctrines of Christianity de mands 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 j 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 Iwly unto dogs : neither cast ye your pearls before swine.”

Question 2. Meanings of the word “Sacrament”

In the first place, then, as we are to treat of the sacra ments 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 per formance of some service ; and hence, the oath by which soldiers promise fidelity and service to the state has been called a military “sacrament “jv 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 ;w afterwards to Timothy; Great is the mystery of godliness ;x and also in the book of “Wisdom : They knew not the mysteries of Godj 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.2 Let no one, however, suppose that this word is of recent ecclesiastical usage : who ever reads St. Jerome a and St. Augustine,b will easily per ceive 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 sacra ment, let thus much suffice ; and, indeed, what we have said applies also to the sacraments of the Old Law, on which, how ever, superseded as they have been by the law and grace of the Gospel, instruction at the hands of pastors were superfluous.

Question 3. 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 ex presses 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 sal vation 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 ; c 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 4. 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 num bered 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 pro perly called signs ; for, according to St. Augustine, a sign is that which, besides what it presents to the senses, consti tutes also a medium through which we arrive at the know ledge 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.6

Question 5. For what reason Sacraments are to Replaced 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, bap tism, for instance, in which we receive external ablution accompanied with certain regular formularies of words/ sig nifies 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 cor poreal 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 yh words from which we may learn that baptism con veys 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 sig nify, 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 6. 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. J 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 ;k 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 na ture 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 plea sure, 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 in vented by man, which we believe with certainty to possess the power of effecting1 something sacred, which they declare.

Question 7. 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, how ever, 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 8. A Fuller Definition of a Sacrament, and in what manner it differs from oilier 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 ex ample 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 1 Compare the definition in our 25th article, “ Sacraments be certain sure witnesses, and effectual signs of grace.”

this applies to each of the sacraments, seeing that all declare not only our sanctity and justification, but also two other tilings 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 sacra ments, sacred doctors have justly taught, that each of them has a threefold significancy, both as reminding us of somethingpassed, indicating something present, and foretelling some thing 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 in dicates 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 9. 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 j for we see it so constituted by nature, that no one can aspire to matters of mental and intellectual knowledge, un less 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 understand ing 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 j but sometimes, when he designed the execution of some work, the magnitude of which might weaken a belief in his promise, he confirmed Ms 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.0 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 sacra ments 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 ;P 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, sacra ments 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 loere into one body, unless they be united and held together by some federal bond of visible signs. 1 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 Jieart man believeth unto righteousness, but with the mouth confession is made unto salvation ;r for by the sacra ments, 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 ex citing 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 10. 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 8 Aug. in Joan, tract Ixxx. See Beveridge on Art. xxv.

it by the leaver of water in the word of life ;u in which passage the matter and form of the sacrament are expressed.

Question 11. 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 12. 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 ;v 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 13. What is the Force and Nature of the Ceremonies administered in the Sacraments.

To these are added ceremonies, which, although they can not, 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 j 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 14. How many are ike Sacraments of the Catholic Church.

We must now proceed to explain the number of the sacra ments ; 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 pro vided 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 15. 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 j to grow j 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 meat indeed, and my blood is drink indeed J 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.z 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 16. 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, he cannot enter into the kingdom of God.a 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 17. From whom these Holy and Divine Mysteries have been received, and by whom, they are chiefly disftensed.

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, more over, 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 in wardly 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 bap tize with water, the same said to me, Upon whom thou shalt see the Spirit descending, and remaining on him, ilie same is he that baptizeth with the Holy Ghost.

Question 18. What Ministers God employs in dispensing the Sacraments.

But although God is the author and dispenser of the sacra ments, 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 19. The Unu'orthiness of the Minister does not hinder the Virtue of the Sacraments.

And these ministers, representing, as they do, in the dis charge of this sacred function, not their own person, but that of Christ, do consequently, be they good or bad, validly con secrate 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 them selves of so great a good, and to resist the Holy Ghost, nothing can prevent them from receiving [through the sacra ments] 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 \ c and should we desire the testimony of Scripture also, let us listen to these words of the apostle : / have planted, Apollos watered, but God gave the increase, tio then neither is he that planteth anything, neither he that water eth ; but God that giveth the increase. From these words it is clear that, as in planting trees the vices ot 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 bap tism administered by Judas was the baptism, of Christ, but that administered by John was the baptism of John ;f 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 bap tism of John, administered even by the hands of John. §

Question 20. What is to le 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, disregard ing 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 ?h 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).1 Let, then, the ministers of holy tilings first of all follow holiness, ap- proach 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 21. 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 j 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 ivashes 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 ele ments cannot of themselves accomplish.

Question 22. How the Effects of the Sacraments were, in the Earlier Ayes 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 sacra ment), 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 ivind coming, m and there appeared to them cloven tongues, like as offire.n By this it was under stood 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 23. 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 ,P but not of the spirit. They were, therefore, instituted as signs only of those things that were to be accomplished by our mysteries j 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 Godp 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 24. Which of the Sacraments ingress 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, tvho hatk 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 tfie Christian sacraments accomplish less than the bodily mark, viz. [the mark] impressed on the soldier 1 That mark is not stamped on his person anew, when resuming the military service from which he had de serted, but the old one is recognized and approved.3

Question 25. What is the Effect of the Character, and hoiv those Sacraments which impr a Character ought not to '

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 j 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, 1 In cselestibus.

and also distinguishes t power, from the rest of lose who are invested with such .he 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 26. 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 accomplish ment 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 insti tutions, 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 influence11 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 j and that through them are communi cated 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 u Numeu.

we are received into life, so by this food, as it were, are we nurtured, preserved, and increased.

Question 1. Why it is expedient that the Doctrine of Baptism Ic frequently inculcated upon the Faithful Peojjlc.

FROM what has been hitherto said touching the sacraments in general, it may indeed be learnt how necessary it is to attaining a knowledge of the doctrines of the Christian religion, as well as to the practice of Christian piety, to understand what the Catholic Church propounds to our belief on each sacrament in particular ; but whoever reads the apostle attentively, will without hesitation conclude, that a perfect knowledge of baptism is imperatively demanded of the faithful ; not only so frequently, but also in such serious language, in words so full of the spirit of God, does [the apostle] renew the recollection of this mystery, commend its divine character, and place in it before our eyes the death, burial, and resurrection of our Lord, as objects at once of our contemplation and imitation.v Let the pastor, therefore, never think, that he has bestowed sufficient labour and study on the consideration of this sacrament.

Question 2. When the Pastor ought more particularly to discourse concerning Baptism.

But besides those days on which, according to the practice of our ancestors, the divine mysteries of baptism were particularly to be explained, that is, Holy Saturday and the vigil of Pentecost, at which season the Church was accustomed to administer this sacrament with the greatest devotion and the utmost solemnity, let [pastors] take occasion on other days also to make it the subject-matter of their discourses. And for this purpose a most convenient opportunity would seem to present itself, if sometimes when baptism is about to be administered, tliiey find that a concourse of the faithful people has assembled. For on such occasions, although it may not be possible to embrace every matter that concerns baptism, yet they may readily be able to give instruction touching one or two points, whilst the faithful see expressed in the sacred ceremonies of baptism, and contemplate with pious and attentive mind the doctrine, which they receive with their ears. Thus :'it will follow that each, admonished by what he sees done in another, will recollect within himself under what promise he bound himself to God when he was initiated by baptism, and. at the same time will reflect whether in life and morals he show himself such as the very profession of the name of Christian promises. In order, therefore, that the things to be taught may be explained in a lucid manner, the nature and substance of baptism must be unfolded, an ex plication of the meaning of the word itself, however, being first laid down.

Question 3. Meaning of the word “Baptism.”

No one is ignorant that the word baptism is a Greek noun ; but although it is used in the sacred writings to express not only that ablution which is joined with the sacrament, but also every species of ablution, and sometimes, figuratively, to express suffering, yet, in ecclesiastical writers, it denotes not every sort of bodily ablution, but that which is joined with the sacrament, and is not administered without the prescribed form of words ; and in this sense, it is very frequently used by the apostles, according to the institution of Christ our Lord.w

Question 4. By what other Names did the Fathers express Sacramental Ablution.

The holy fathers have also made use of other names to designate the same thing. St. Augustine beareth witness that it was called the Sacrament of Faith, because persons receiving it profess their faith in all the doctrines of Chris tianity : x by others, it was denominated illumination, because by the faith which we profess in baptism the heart is illu mined : Call to remembrance, says the apostle, alluding to the time of baptism, the former days, in which, after ye were, illuminated, ye endured a great fight of afflictions.? Chrysostom, in his sermon to the baptized, e s it moreover a purgation, because through baptism we purge :ke old leaven, that we m,ay be a new lump,z also it burial, a planting, and the cross of Christ ;a the reasons for all which appellations may be gathered from the epistle to the Romans.11 St. Dionysius calls it the beginning of tht most holy command ments, for this obvious reason, because baptism is, as it were, the gate through which we enter into the fellowship of Christian life, and from it we begin to obey the divine commandments.0 These things regarding the name [of baptism] the pastor must briefly explain.

Question 5. Definition of Baptism.

With regard to the definition of the thing, although many may be alleged from sacred writers, nevertheless, that which may be collected from the words of our Lord in John, and of the apostle to the Ephesians, appears more appropriate and convenient. For since our Saviour saith : Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God ; and the apostle, speaking of the Church, saith : Cleansing it with the washing of water by the word of life ;G it follows that baptism may be accurately and appositely denned to be the sacrament of regeneration by water in the word. For by nature, we are born from Adam children of wrath, but by baptism we are regenerated in Christ, children of mercy ; for, he gave power to men to become the sons of God, to them that believe on his name ; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God?

Question 6. In tvhat Manner the Sacrament of Baptism is performed.

But, in what terms soever we may explain the nature of baptism, the people must be taught that this sacrament consists of ablution, accompanied necessarily, according to the institution of our Lord, by determinate and solemn words, s This has been the uniform teaching of the holy fathers ; as is proved by this most explicit testimony of St. Augustine : The word is joined to the element, and becomes a sacrament. This it will be necessary to point out with greater diligence, lest perhaps the faithful be led into the error of supposing, that the water itself, which is preserved in the sacred font for the purpose of performing baptism, is, as is commonly said, the sacrament. For then only must we say that the sacrament of Baptism exists, when we are actually using water by way of ablution, accompanied by the words instituted by our Lord. But, as we first said, when treating of the sacraments in general, that every sacrament individually consists of matter and form, it is therefore necessary that pastors point out what constitutes each of these in baptism.

Question 7. What is the Proper Matter of Baptism.

The matter, then, or element of this sacrament, is every kind of natural water which without addition of any sort is usually called water, be it sea-water, river-water, water from a marsh, well, or fountain ; for the Saviour also has taught that, Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. The apostle, too, says that the Church was cleansed by the washing oj water ;[ and in the Epistle of St. John we read : There are three that give testimony on earth, the spirit, the water, and the blood) The same is also proved from other testimonies of Scripture.

Question 8. A Passage of St. Matthew respecting the “ JBaptism of Fire” is explained.

But what has been said by John the Baptist, that the Lord will come, who will baptize in the Holy Ghost and in fre,k is by no means to be understood of the matter of bap tism, but is to be referred to the inward effect of the Holy Ghost • or at least to the miracle which appeared on the day of Pentecost, when the Holy Ghost descended from heaven on the apostles in form of fire ;} of which Christ our Lord foretold in another place : John, indeed, baptized with water, but ye shall be baptized with the Holy Ghost, not many days hence.111

Question 9. Figures and Prophecies by which the Force of the Baptism ~by Water teas set forth.

The Lord also signified the same both by figures and by the oracles of prophecy, as we perceive from the sacred Scriptures. For the prince of the apostles, in his first epistle, shows that the deluge, by which the world was purged, be cause there was wickedness of men on the earth, and all the thoughts of their hearts were bent upon evil,n bore a figure and likeness of the waters of baptism.0 To omit the cleansing of Naaman the Syrian.? and the admirable virtue of the sheep-pool, and many similar types, manifestly symbolic of this mystery, St. Paul, writing to the Corinthians, has ex pounded that the passage through the Red Sea was also typical of the waters of baptism.1” With regard to the pre dictions of the prophets, no one can doubt that the waters to which the prophet Isaias so freely invites all that thirst, and those that Ezekiel saw in spirit, issuing from the temple ; and also the fountain which Zachariah foretold, prepared for the Jiouse of David, and the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman, were intended to indicate and express the salutary waters of baptism.

Question 10. Why God chose to use Water, rather than any other material, for the administering of Baptism.

But how suitable it is to the nature and efficacy of baptism that water shojuld have been instituted as its proper matter, St. Jerome, waiting to Oceanus, proves indeed, by many arguments.v With regard to this topic, however, the pastor can teach, in the first place, that water, which is always at hand, and is edsily procured by all, was a most fit matter of a sacrament, necessary to all, without exception, to attain life ; and next, that water most excellently expresses the effect of baptism ; for as water washes away uncleanness, so does it also strikingly illustrate the virtue and efficacy of baptism, by which the stains of sin are washed away. More over, as water is extremely well adapted to cool bodies, so by baptism, in a great measure, is the ardour of the passions extinguished.

Question 11. Chrism why added in Baptism, to the simple and natural Kate)'.

But it is to be observed, that although, in case of ne cessity, simple water, without any admixture whatever, supplies fit matter to constitute this sacrament ; yet, when baptism is administered with solemn ceremonies, the Catholic Church, guided by apostolic tradition, has uniformly observed the practice of adding holy chrism also, by which it is clear that the effect of baptism is more fully declared. And although it may sometimes be doubtful whether this or that water be genuine, such as the sacrament requires for its per fection, it is also to be held for certain, that never by any means can the sacrament of baptism be formed from any matter but that of natural water.

Question 12. Why the form of Baptism is to be dearly explained indifferently to all the faithful.

But after the matter, which is one of the two parts of which baptism should consist, has been carefully explained, v Hieron. epist. Ixxxv.

pastors must bestow equal diligence in explaining the form, which constitutes its other most necessary part. But they will perceive that, in the explanation of this sacrament, a necessity of greater care and study arises from the circumstance that the knowledge of so holy a mystery may not only in itself give extreme pleasure to the faithful, as indeed is commonly the case with regard to any knowledge of divine things, but that it is also veiy desirable for almost daily occasions ; for, as will be explained in its proper place, cir cumstances often arise where baptism requires to be administered by members of the laity, and most frequently by women ', and it therefore becomes necessary that all the faithful indiscriminately be made well acquainted with what ever regards the substance of this sacrament.

Question 13. What is the perfect and complete form of this Sacrament.

Pastors, therefore, will teach, in clear and distinct language, such as is intelligible to all, that the perfect and absolute form of baptism is : / baptize thee in the name of the Father, and of the Son, and of ilie Holy Ghost; for so was it delivered down by our Lord and Saviour, when, in Matthew, he gave to his apostles the command : Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.™ From the word baptizing, the Catholic Church, instructed from above, most rightly understood that the form of the sacrament should express the action of the minister ; which is the case when he says : / baptize thee. Besides the ministers of the sacrament, the person to be baptized and the principal efficient cause of baptism should also be signified ; and therefore are the pronoun thee and the distinct names of the Divine Persons added ; so that the absolute form of the sacrament is expressed in those words : / baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; for baptism is the work not of the Son alone, of whom St. John says : He it is that baptizeth but simultaneously of the three persons of the blessed Trinity. By saying, how ever, in the name, not in the names, it is distinctly declared that in the Trinity there is but one nature and Godhead ;

for in this place the word 'name is not referred to the per sons, but signifies the divine substance, virtue, and power, which in the three persons are one and the same.

Question 14. Whether in the form of Baptism all the words are equally necessary.

It is, however, to be observed, that in this form, which we have shown to be entire and perfect, some of the words are absolutely necessary, so that by their omission the sacra ment cannot be effected ; some, not so necessary as that by their omission its validity would be affected. Of the latter kind is [in the Latin form] the word ego, the force of which is included in the word baptizo (I baptize)J Nay more, in the Greek Churches, as they deemed it unnecessary to make mention of the minister, the mode of expression was changed, so as to omit the first person altogether ; and hence in bap tism they universally make use of this form : Be the servant of Christ baptized in the nar/ie of the Father., and of the Son, and of the Holy Ghost. From the decision and definition, however, of the Council of Florence, it appears that as these words sufficiently express what appertains unto the truth of baptism, that is, the ablution which then actually takes place, those who make use of it do perfectly administer the sacrament.

Question 15. Touching the manner in which the Apostles baptized in the name of Christ.

Should we also be justified in saying that there was a time when the apostles baptized in the name of our Lord Jesus Christ only, we must also hold as certain that they did so by the inspiration of the Holy Ghost, in order that, in the infancy of the rising Church, their preaching might be ren dered more illustrious by the name of Jesus Christ, and that his divine and infinite power might thus be more effectually proclaimed. But, in the next place, on examining the matter thoroughly, we shall easily perceive that none of those parts prescribed by the Saviour is deficient in that form ; for lie who mentions Jesus Christ signifies also the person of the Father, by whom, and the Holy Ghost in whom, Jesus Christ was anointed.

Question 16. We must believe that the Apostles never baptized in the name of Christ, without mentioning the other two persons of the Trinity.

Whether, however, the apostles baptized any person after this form, may perhaps seem doubtful, if we are disposed to follow the authority of Ambrose a and Basil,b most holy and grave fathers, who interpret baptism in the name of Jesus Christ to mean the baptism instituted by Christ the Lord, as distinguished from that of John ; whilst the apostles departed not from the ordinary and usual form, which comprises the distinct names of the three persons. This manner of ex pression Paul also seems to have employed in his epistle to the Galatians, when he says : As many of you as have been baptized into Christ, have put on Christ ;c meaning that they were baptized in the faith of Christ, yet with 110 other form than that which the same Saviour, our Lord, had commanded to be observed. Thus far it will be sufficient to instruct the faithful on the matter and form which especially appertain to the substance of baptism.

Question 17. In what manner Ablution ought to take place in this mystery of Regeneration.

But whereas, in the administration of this sacrament, it is also necessary to observe the legitimate manner of ablution, pastors must deliver the doctrine of this point also, and must briefly explain that, by the common custom and practice of the Church, there are three ways of administering baptism. For those who ought to be initiated with this sacrament are b Basil, de Spiritu Sancto, c. 12. This passage, drjXol yap TOV re XpiffctvTO. 0fov, /cat TOV xpiaOevTa v'iov, Kal TO xpiff/Jia, TO TTvevpa., seems rather to belong to the previous article. The best defence of this opinion seems to be the passage of Justin Martyr, Apol. i. 61, where he states, that those professing Christianity were baptized ITT' ovoaTog TOV TlaTpog TWV o\wv Kal ctairoTov 9tov, /ecu Swrfjpof rip.MV TJJCTOU XpiOTOU. Kal ilv£v/iaro£ aylov. Cf. Wall on Infant Baptism, vol. i. p. 67 (Oxford edition). For the contrary opinions, see Kuinoel on Matt, xxviii. 1.

either immersed inlto the water, or have the water poured upon them, or are Sprinkled with the water. And whichsoever of these rites be observed, we must believe that baptism is rightly administered ; for in baptism water is used to sig nify the spiritual ablution which it accomplishes. Hence baptism is called by the apostle a lamer yd but ablution is not more really accomplished by the immersion of any one in water, which was long observed from the earliest times of the Church, than by the effusion thereof, which we now per ceive to be the general practice, or aspersion, the manner in which there is reason to believe Peter administered baptism, when on one day he converted and baptized three thousand persons.6

Question 18. Whether a single or a threefold Ablution is required.

But whether the ablution be performed once or thrice must be held to make no difference ] for that baptism was formerly, and may still be, validly administered in the Church in either way, is sufficiently evident from the epistle of Gregory the Great to Leander.f The rite, however, which each individual finds observed in his own Church is to be retained by the faithful.

Question 19. Why the Head is more particularly to be the seat of Ablution.

[Pastors] must take especial care frequently to admonish that the ablution is not to be applied indifferently to every part of the body, but particularly to the head, which is the true seat of all the internal and external senses ; and also, that he who baptizes is to pronounce the words of the sacra ment, which comprise the form, not before or after, but during the actual ablution. These things being explained, it will also be proper to teach, and recall to the recollection of the faithful, that, in common with the other sacraments, bap tism was instituted by Christ our Lord.

£ Cf. Wall on Infant Baptism, vol. ii. p. 423, and p. 392, where the subject is exhausted.

Question 20. This, then, pastors will often teach, and will point out that two different periods of baptism are to be distinguished ; one, the period when it was instituted by the Saviour, the other, when the law was passed for its reception. With regard to the first period, it is evident that this sacrament was instituted by our Lord when, himself having been bap tized by John, he gave to the water the virtue of sanctifying. That the power of generating, that is, unto spiritual life, was then imparted to the water, St. Gregory Nazianzens and St. Augustine11 testify. In another place [the latter writer] says : From the moment that Ckrist in invmersed in water, water washeth away all sins ; and elsewhere : The Lord is baptized, not because he hath need to be cleansed, but in order that, purifying the waters by the contact of his pure Jlesh, they may have the power of cleansing. And a very strong argument to prove that baptism was then instituted by our Lord might be afforded by the fact, that the most Holy Trinity, in whose name baptism is conferred, manifested their divine presencej on that occasion. For the voice of the Father was heard ; the person of the Son was present ; the Holy Ghost de scended in form of a dove ; and the heavens, whither we may now ascend by baptism, were opened. Should any one desire to know in what manner our Lord gave to the waters a virtue so great, so divine, this, indeed, transcends the power of human understanding; but that, when our Lord received baptism, water, by contact with his most holy and pure body, was consecrated to the salutary use of baptism ; this we may sufficiently understand, with this qualification, however, that although it were instituted before the passion, we must believe that this sacrament derives all its force and efficacy from the passion, which was the consummation, as it were, of all the actions of Christ.

fi See Greg. Naz. Or, xxxviii. ad finein. h See serm. cxxxvi. in App. 1 See serm. cxxxv. in App. J Numen.

Question 21. When did the Law of Baptism begin to be obligatory on men ?

With regard to the other period, that is, at what time the law was passed touching baptism, this also admits of no doubt, for sacred writers are agreed, that when, after his resurrection, our Lord gave to his apostles the command : Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, from that time did the law of baptism begin to become obligatory upon all men who were to attain eternal salvation. This is inferred from the authority of the prince of the apostles, when he says : Who hath regenerated us unto a lively Iwpe by the resurrection of Jesus Christ from the dead ;m and also from, that passage of Paul (speaking of the Church) : He delivered himself up for it, cleansing it with the washing ofivater by the word For both apostles seem to have referred the obligation of baptism to the time subsequent to the death of our Lord, and hence we can have 110 doubt whatsoever, that to the same time were also referred these words of the Saviour : Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.0

Question 22. In how great veneration the Sacrament of Baptism is to be held.

From these matters, then, if they be accurately treated by pastors, there can be no doubt that the faithful must recognize the high dignity of this sacrament, and venerate it with the most profound feelings of piety, particularly when they reflect, that to each of them are imparted in baptism, by the inward virtue of the Holy Ghost, the same glorious and most ample gifts, that were declared by significant mira cles at the baptism of Christ the Lord. “Were our eyes, as befel those of the servant of Elisha, opened in such a manner that we might perceive heavenly things, no one can be sup posed so wanting in common sense as not to be transported with wondrous admiration by the divine mysteries of bap tism ! When, therefore, the riches of this sacrament are thus unfolded to the faithful by the pastor, so as to enable them to behold them, if not with the eyes of the body, yet with those of the soul illumined with the light of faith, why may we not anticipate that the result will be similar ?

Question 23. How many sorts of men are Jit to administer Baptism.

But it appears not only useful, but necessary, to teach who are the proper ministers of this sacrament, to the end that those to whom this office is principally intrusted may study to attend to it holily and religiously j and that 110 one, out stepping, as it were, his proper limits, may unseasonably enter upon, or arrogantly assume, the office belonging to another ; whereas the apostle teaches, that order is to be observed in all things. 1 Let the faithful, therefore, be taught that there are three grades of those [who administer baptism]. In the first are to be ranked bishops and priests, to whom it has been given to exercise this office, not by any extraordinary power, but by their own right ; for to them, in the persons of the apostles, was addressed by our Lord the command : Going baptize.1' Bishops, however, lest they should be obliged to neglect the more weighty charge of instructing the people, were generally accustomed to leave the administration of baptism to priests. But that priests exercise this function by their own proper right, in suchwise that they may baptize even in presence of the bishop, is clear from the doctrine of the Fathers, and the practice of the Church. For being ordained to consecrate the holy Eucharist, which is the sacrament of peace and unity, it was fitting that they should receive the power to administer all those things, through which others are enabled to participate of that peace and unity. If, then, the Fathers have sometimes said, that without the permission of the bishop, priests have no right to baptize, they seem to have spoken of that baptism which was administered on certain days of the year with a solemn ceremony. Next to bishops and priests come deacons, for whom, as numerous decrees of the holy Fathers testify, it is not lawful, without the leave of the bishop or priest, to ad minister this sacrament. The last rank is that of those who may administer baptism in case of necessity, but without its solemn ceremonies ; and in this class are included all, even from among the laity, whether men or women, whatever sect they may profess. For this office is permitted, if necessity compel, even to Jews, infidels, and heretics ; provided, how ever, they intend to perform what the Catholic Church per forms in that act of her ministry. Now these things have been confirmed by many decrees of the ancient Fathers and Councils ; and the holy Synod of Trent also denounces an anathema against those who presume to say that baptism, which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true baptism.11 And here truly may we admire the supreme goodness and wisdom of our Lord. For this sacrament being necessary for all to receive, as he instituted water as its matter, than which nothing can be more common, so he also wished, in like manner, that no one should be excluded from its administration. All, how ever, as we have said, are not allowed to make use of the solemn ceremonies ; not that the rites or ceremonies are of greater dignity, but because they are of less necessity, than the sacrament.

Question 24. Order to be observed by the faithful in Baptism.

Let not the faithful, however, imagine that this office is given to all so indiscriminately, as that there be not the greatest propriety in observing a certain order among its ministers. For if a man be present, a woman ; if a clerk, a layman ; if a priest, a simple clerk, – should not take to themselves the administration of this sacrament. Midwives, however, who have been accustomed to baptize, are not to be found fault with if sometimes, when a man is present who is not at all familiar with the administration of this sacrament, they per form what would otherwise seem to belong more properly to men.

Question 25. Why, in the mysteries of Regeneration, sponsors are aaded to those who perform the rites of Baptism.

To those who, as has been hitherto explained, administer baptism, is to be added another class of ministers, who, according to the most ancient practice of the Catholic Church, are wont to assist at the baptismal font ; and who, formerly called by writers on divine things by the common appella tions of undertakers, sponsors, or sureties,”'' are now called godfathers and godmothers. As this is an office common to almost all the laity, the pastor will treat of it accurately, so that the faithful may understand what is principally necessary to its due performance. He will, in the first instance, explain why, at baptism, besides the ministers of the sacra ment, godfathers, or godmothers, and sponsors should also be added. That there is very great propriety in t! is practice will be evident to all, if they recollect that baptism is a spiritual regeneration, by which we are born children of God j for of it St. Peter saith : As new-born babes desire the sincere 'milk ivithout guile As therefore every one, after he has been born, requires a nurse and instructor, by whose assist ance and attention he may be brought up and instructed in learning and useful knowledge ;x so also it is necessary that those who, by the waters of baptism, begin to live a spiritual life, should be consigned to the fidelity and prudence of some one from whom they may imbibe the precepts of the Christian religion, and by whom they may be instructed unto every manner of Christian piety, and thus gradually grow up in Christ, until, with the Lord's help, they at length arrive at perfect manhood. [This must appear still more important,] if we recollect that pastors who are charged with the public care of parishes have not sufficient time left to undertake the duty of private instruction to children in the faith. For this very ancient practice, we have the following illustrious testimony of St. Dionysius : It occurred, says he, to our divine leaders (for so he calls the apostles), and they thought fit that infcmts should be received [into the Church] after this holy manner, that their natural parents should deliver them to the care of some on,e ivell skilled in divine things, as to a school master, under whom, in the capacity of spiritual father and guardian of his salvation in holiness, the child might spend the remainder of his lifej The same doctrine is confirmed by the authority of Hyginus.2

Question 26. The spiritual affinity contrasted in Baptism impedes and annuls Matrimony.

Most wisely, therefore, has it been ordained by the Church that not only the person who baptizes contracts a spiritual affinity with the person baptized, but also the sponsor with the godchild and its natural parents ; so that between all these marriage cannot be lawfully contracted, and if con tracted is void.

Question 27. What are the duties of Sponsors, and what is required of them.

The faithful must also be taught the duties of sponsors ; for such is the negligence with which this office is treated in the Church, that its bare name alone remains, whilst none seem to have the least idea of the sanctity it conveys. Let all sponsors, then, at all times recollect that they are bound principally by this law that they exercise a constant vigilance over their spiritual children, and take particular care that, in those things which regard the formation of a Christian life, they approve themselves throughout life such as [their sponsors] promised they should be by the solemn ceremony. On this subject let us hear what St. Dionysius writes. Dilating upona the language of the sponsor, he says : I pro mise, by my assiduous exhortations, to induce this child, when he shall arrive at a knowledge of religion, to renounce every thing opposed to, and to prof ess and perform the sacred promises, which he noiv makes. St. Augustine also says : / most espe- a L. c. This seems to be what is meant by “verba sponsoris exprimens.”

u!-' THE COUNCIL OF TRENT. 173 1'ially admonish you, men and women, who have become sponsors unto sons in baptism, to consider that ye stood as sureties before God for tlwse whom ye received-, at the sacred font. And, indeed, it pre-eminently becomes every man, who has undertaken any office, to be indefatigable in the discharge of its duties ; and he who professed to be the schoolmaster and guardian of another should on no account suflor him to be deserted, whom he once received under his pledge of guardianship, as long as he shall understand him to have occasion for his care arid protection. Speaking of this same office of sponsors, St. Augustine sums up, in a few words, the lessons of instruction which ought to be impressed by then on tin- minds of their spiritual children : They ought, says he, to admonish them to observe chastity, love justice, cling to ch irity ; and, above all, they should teach them the Creed, the Lord's Prayer, the Ten Commandments, and the first rudiments of the, Christian religion.0

Question 28. People arc not to be promiscuously admitted to the office of Sponsor.

These matters being thus, we may easily perceive to what class of men this holy guardianship should not be intrusted : to those, forsooth, who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy. Hence it is that, besides the natural parents, who, to mark more strongly how greatly this spiritual bringing up of youth differs from the carnal, are not permitted to undertake the charge – heretics particularly – Jews and infidels are by all means to be prohibited from this office, their thoughts and cares being ever occupied in obscuring the truth of the faith by falsehood, and subverting all Christian piety.

Question 29. What ought to be the number of Sponsors.

By the Council of Trent'1 it is also ordained that the number of sponsors be limited to one male or female, or, at most, to one liiiale and one female ; because the order of dis cipline and instruction may be confused by a number of teachers ; and also to prevent the multiplication of affinities, which would impede the wider diffusion of social relations, among men bjy means of the ties of lawful marriage.

Question 30. i Haptism is necessary to all unto salvation.

If the knowledge of the matters which have been hit! \erto explained is to be deemed most useful to the faithful, nothing can appear also more necessary than that they be taught that the law of baptism is prescribed by our Lord t o all, inson ach that they, unless they be regenerated unto God through the grace of baptism, whether their parents be Christian or infidel, are born to eternal misery and perdition. The pastor therefore must give a frequent exposition of these words of the Gospel : Except a man be born again of water and the Holy G/iost, Jie cannot enter into the kingdom of God.e

Question 31. Infants are ~by all means to be baptized.

That this law is to be understood not on\\ of those of adult age, but also of infant children, and thai the Church, has received this [interpretation] from apostolic tradition, ia confirmed by the common doctrine and authority of the Fathers. Besides, it must be believed that Christ our Lord was unwilling that the sacrament and grace of baptism should be denied to children, of whom he said : Suffer little children, and forbid them not to come unto me, for of s'twh is the king dom of heaven ;f children whom he embraced– on whom he laid his hands – whom he blessed. § Moreover, when we read that some entire family was baptized by Paul,'1 children, who were of their number, must, it is sufficiently obvious, have also been cleansed in the salutary font. Circumcision, too, which was a figure of baptism, affords a strong argument in favour of this practice. That children were circumcised on the eighth day every one knows. If, then, circumcision, made by hand, in the despoiling of the body of thejleshj was profitable to children, it is clear that baptism, which is the circumcision of Christ, not made by hand, is also profitable to them. Finally, as the apostle teaches : // by one mans offence, death reigned by one ; much more they, who receive abundance of grace, and of the gift, and of righteousness, shall reign in life through one Jesus Christ) If, then, through the sin of Adam, children contract original guilt, with still greater reason may they attain to grace and righteousness through Christ our Lord to reign in life, which indeed cannot be effected otherwise than by baptism. Wherefore pastors will teach that infants are by all means to be baptized, and that their tender age is next gradually to be formed unto true piety by the precepts of the Christian religion ; for, as the wise man has admirably said : A young man \trained up\ according to his way, even when he is old, he will not depart from it.-

Question 32. Infants receive spiritual grace in Baptism.

That [infants], when baptized, receive the mysterious gifts of faith, it is not lawful to doubt ; not that they believe by the assent of their own mind, but because they are protected by the faith of their parents, if their parents be of the faith ful, if not (to use the words of St. Augustine),1 by that of the universal society of the saints. For we rightly say that they are presented for baptism by all those to whom their initiation in that sacred rite is pleasing, and by whose charity they are united unto the communion of the Holy Spirit.

Question 33. The Baptism of Children should not be delayed.

But the faithful are earnestly to be exhorted to take care that their children be brought to the church as soon as it can be done without danger, and baptized with solemn cere monies ; for as no other means of salvation remains for infant children except baptism, it is easy to comprehend the enormity of the guilt under which they lay themselves, who suffer them to be deprived of the grace of the sacrament longer than necessity may require : particularly at an age so tender as to be exposed to almost infinite dangers threatening their lives.

Question 34. In vi'hat manner Adults are to be prepared to receive Baptism.

With regard to those of adult age who enjoy the perfect use of reason, namely, persons born of infidel parents, the practice of the ancient Church points out that a different manner of proceeding is to be observed. To them the Christian faith is to be proposed ; and they are with all earnestness to be exhorted, allured, and invited to embrace it. But if they be converted to the Lord God, they should then be admonished not to defer the sacrament of baptism beyond the time prescribed by the Church ; for, whereas it is written : Make no tarrying to be turned unto the Lord, and put it not off from day to dai/,m they are to be taught that their perfect conversion consists in regeneration by baptism ; that, besides, the longer they are in coming unto baptism, the longer must they lack the use and graces of the other sacraments, by which the Christian religion is practised, whereas through baptism only are they accessible ; that they are also deprived of the most abundant fruit derived from baptism ; for the water of baptism not only entirely washes away and removes the stain and defilements of all past sins, but adorns the soul with divine grace, by the aid and help of which we are enabled to avoid sin also for the future, and to preserve righteousness and innocence ; in which matter all confess that the sum of a Christian life consists.

Question 35. It is proved that the Baptism of Adults should be deferred.

On this class of persons, nevertheless, the Church has not been accustomed to confer the sacrament of baptism immediately, but has ordained that it should be deferred to a certain time. Nor is the delay attended with the danger which has been already noticed in the case of infants ; for, should any sudden accident render it impossible for adults to be laved in the water of salvation, their intention and deter mination to receive it, and their repentance for their previous ill-spent life, will avail them unto grace and justification. On the other hand, this delay seems to be attended with some advantages ; for, in the first place, as particular care must be taken by the Church that no one approach this sacrament with dissimulation and hypocrisy, the intentions of such as seek baptism are better examined and ascertained. And hence it is that we find it decreed in ancient councils, that converts from Judaism to the Catholic faith, before baptism was administered unto them, should be some months in the ranks of the catechumens. The candidate for baptism is also thus better instructed in the doctrine of the faith which he is to profess, and in the practices of a Christian life. More over, greater religious respect is awarded to the sacrament, when administered to adults with solemn ceremonies, on the appointed days of Easter and Pentecost only.

Question 36. Baptism, is not always to le deferred in the case of Adults.

Sometimes, however, when there is a just and necessaiy reason, the administration of baptism is not to be deferred, as, for instance, when danger to life seems imminent, and particularly when the persons to be baptized are already fully instructed in the mysteries of faith. This we find to have been done by Philip and by the prince of the apostles, when the one baptized the eunuch of Queen Candace, the other Cornelius, without any delay being interposed, as soon as they professed to embrace the faith. n

Question 37. IIow those who are to le baptized ought to be disposed.

The people are also to be instructed and informed as to the sentiments with which those to be baptized ought to be affected. In the first place, they must desire and purpose to receive baptism ; for as in baptism we all die unto sin, and engage to enter upon a new manner and discipline of life, it is fitting that it be administered to those only who receive it of their own free will and accord, and is to be forced upon none that is unwilling. Hence we perceive, from holy tra dition, that it has been the invariable practice of the Church to administer baptism to no one without previously asking him whether he be willing to receive it. This will is pre sumed not to be wanting in infants, for the will of the Church, who answers for them, cannot be doubtful.

Question 38. Insane persons, when to be baptized, and when not.

Moreover, mad and frantic persons who, having been once of sound mind, have subsequently fallen into insanity, want ing as they do in their state [of insanity] all desire of baptism, are not to be baptized unless danger to life impend. In such cases, if previously to their insanity they gave intimation of a wish to that effect, they are to be baptized ; but if not, the administration of baptism is to be withheld. The same rule is to be followed with regard to persons in a state of lethargy.0 But if they were in such a state of mind that they never enjoyed the use of reason, the authority and practice of the Church declare that they are to be baptized in the faith of the Church, just as children are baptized who lack the use of reason.

Question 39. What things are further required for receiving Baptism.

But besides a will to be baptized, in order to obtain the grace of the sacrament, faith also is, in like manner, most necessary ; for our Lord and Saviour has taught : He that believeth and is baptized shall be saved.? Another condition is that he repent him of past transgressions, and have a fixed determination to refrain from all sins for the future. For, otherwise, should any one seek baptism, being yet unwilling to correct the habit of sinning, he should be altogether repelled. For nothing is so much opposed to the grace and virtue of bap tism, as the disposition and determination of those who set for themselves no limit of sinning. Since baptism, therefore, should be sought with a view that we may put on Christ, and be united to him, it is manifest that he who purposes to per- severe in sin should justly be repelled from the sacred font, especially as none of those things which appertain unto Christ and his Church are to be received in vain ; and although, as far as regards the sacrament, if, whilst he is being duly bap tized, the adult intends at heart to receive what the Church administers, he, beyond all doubt, validly receives the sacra ment ; yet, if we regard sanctifying and saving grace, we are all well aware that by him who purposes to live according to the flesh, and not according to the spirit, baptism is received in vain, and is void. Wherefore to that vast multitude who, as the Scripture says, being pricked in heart, asked of him and the other apostles what they should do, the prince of the apostles replied : Do penance, and be baptized, every one of you ;i and in another place he says : Be penitent, therefore, and be converted, that your sins may be blotted out.7 Writing to the Romans, the blessed Paul also clearly shows, that he who is baptized should entirely die unto sin ; and hence he admonishes us that we yield not our members as instruments of unrighteousness unto sin ; but yield ourselves unto God, as those that are alive from the dead.8

Question 40. What reflections ought to result from these matters.

But if the faithful shall frequently meditate on these truths, they must be compelled, in the first place, wondrously to admire the infinite goodness of God, who, influenced solely by his mercy, has bestowed upon us, undeserving of it as we are, a blessing so singular and divine as that of baptism. Again, when they set before their eyes how free from all crime should be the lives of those, who have been made the objects of such munificence, they will easily understand that that is especially required of every Christian man, that he spend each day of his life as holily and religiously as if it were that very day, on which he had received the sacrament and grace of baptism. To inflame their minds, however, with zeal for true piety, there can be no means more efficacious than if pastors deliver an accurate exposition of the effects of baptism.

Question 41. What are the chief Effects of Baptism.

As, then, these [effects] are to furnish matter of frequent instruction, to the end that the faithful may the better perceive their own most exalted dignity, and may never suffer themselves to be dislodged therefrom by any disguised artifices or open assaults of the adversary, they are to be taught, in the first place, that by the admirable virtue of this sacraments in is remitted and pardoned, whether originally contracted from our first parents, or actually com mitted by ourselves, however great its enormity. This its efficacy was foretold long before by Ezekiel, by whom the Lord God thus speaks : / will pour upon you clean water, and ye shall be cleansed from all your filthiness.1 The apostle also, writing to the Corinthians, after a long enumeration of sins, adds, Such were some of you; but ye are washed, but ye are sanctified.'0- That such was, at all times, the doctrine handed down by the holy Church, is clear, for St. Augustine, in his book concerning the baptism of infants, says : By the generation of the flesh original sin only is contracted; but by the regeneration of the Spirit, remission is obtained not only of original, but also of actual, sins.v St. Jerome also, writing to Oceanus, says : All sins are forgiven in baptism.™ And lest any one should be able to entertain any further doubt upon the subject, the holy Council of Trent also, after the definitions of other councils, has declared the same thing, when it pronounced anathema against those, who should presume to think otherwise, or who should not hesitate to assert that sins, although forgiven in baptism, are not however entirely removed or utterly eradicated, but are erased in such a manner, as to leave their roots still fixed in the soul.x To use the words of the same holy council : In those who are born again, God hates nothing, for there is no condemnation to those who are truly buried together with Christ by baptism into death,y who walk not according to the flesh ;z but putting off the old man, and putting on the new one, who is created according to God? are made innocent, immaculate, pure, harmless, and beloved of God.

Question 42. Whether the Concupiscence wldcli remains after Baptism is a sin.

That concupiscence, however, or an innate predisposition11 to sin, still remains, as has been decreed by the authority of the council itself in the same place, must be confessed ; but concupiscence does not really possess the nature of sin,c for, as St. Augustine also holds : In children, who have been baptized, the guilt of concupiscence is remitted ; \concupiscence itself] remains for probation /d and in another place : In baptism the guilt of concupiscence is pardoned, but the infirmity remains, for concupiscence, which is an effect of sin, is nothing else than an appetite of the soul, in its own nature repugnant to reason ; which motion, however, if it be not joined with the consent of the will and with neglect, differs widely from the real nature of sin. When St. Paul says : / had not known concupiscence, except the law had said : thou shalt not covet he wishes to be understood to speak not of the force itself of concupiscence, but of the fault of the will. St. Gregory delivers the same doctrine, when he writes : If there a/re any who say that, in baptism, sin is effaced superficially, what greater infidelity than such an as sertion ? whereas, the soul, radically freed from sin by the sacrament of faith, adheres to God alone.” In proof of this doctrine he makes use of the testimony of our Saviour, when he says in St. John : He that is washed, needeth not save to wash his feet, but is clean every whit)1 e “The Church of Rome both teacheth, that the power of lusting is not, but the use of wicked concupiscence is evil, and numbered amongst most grievous sins ; and decreeth how concupiscence is not sin, but proceedeth from sin, and inclineth unto sin.” – Rogers on Art. ix. Prop. iv. p. 46 (1681).

Question 43. It is again proved that all sins are taken away by Baptism.

But should any one desire to see an express figure and image of the efficacy of this matter, let him propose to him self, for contemplation, the history of Naaman the leprous Syrian, who, when he had washed himself seven times in the waters of the Jordan, was so cleansed from his leprosy, as the Scripture beareth witness j that his flesh became like the flesh of a child.[ The remission of all sin, whether by fault of our origin or by our actual delinquency, is, therefore, the proper effect of baptism ; and that such was the object of its institution by our Lord and Saviour, is, to omit other testimonies, conveyed in the clearest terms by the prince of the apostles, when he says : Do penance, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, i

Question 44. As the sin, so also all the punishment of the sin 'is remitted.

But in baptism not only are sins remitted, but all the punishments due to sins and crimes are also benignantly remitted by God ; for although to communicate the virtue of the passion of Christ our Lord is an effect common to all the sacraments ; yet of baptism alone has it been said by the apostle, that by it we die and are buried with Christ.k Hence the holy Church has always understood, that to impose those offices of piety, which are usually called by the holy Fathers works of satisfaction, on him who is to be purified by baptism, would be highly injurious to this sacra ment. Nor is there any discrepancy between the doctrine here delivered and the practice of the primitive Church, which of old commanded the Jews, when they were baptized, to observe a fast for forty successive days. Nor was that enjoined as a work of satisfaction ; but those who had received baptism were thus admonished, that, in veneration for the dignity of the sacrament, they should devote some time to the uninterrupted exercise of prayer and fasting.

Question 45. Baptism gives no exemption from the penalties of the Civil Law.

But, although the remission in baptism of the punish ments due to sin ought to be an ascertained fact, it does not, therefore, give the offender an exemption from the punish ments awarded by the civil tribunals to any grievous delinquency; as that, for instance, it rescues the man, who is deserving of death, from the punishment ordained by law. The religion and piety, however, of those princes, who, that the glory of God in his sacraments might be the more brilliantly displayed, would relax and remit that punishment also to the guilty, were highly to be commended.

Question 46. The punishments which are wont to be inflicted after this life, are remitted in Baptism.

Baptism, moreover, gives a remission of all the punish ments consequent on original sin, after the course of this life is ended ; for these blessings we may attain through the merit of the death of our Lord ; but by baptism, as has been already said, we die with him j and the apostle says : For if we have been planted together in the likeness of his death, we shall also be of his resurrection.1

Question 47. Why a state of Uncorrupt Nature is not straightway restored ~by Baptism.

Should any one ask why, immediately after baptism, we are not exempt in this mortal life, also, from these incon veniences, and transferred by the influence of this sacred ablution to that perfect grade of life, in which Adam, the first parent of the human race, had been placed before his sin, the answer will be, that there are two principal reasons for this. The first is, that we, who by baptism are united to, and become members of Christ's body, were not to be more honoured than our head. As, therefore, Christ our Lord, although possessing from the first moment of his birth m the fulness of grace and truth, did not, however, lay aside the fragility of human nature which he assumed, until, after having endured the torments and death of his passion, he rose to the glory of immortal life, who can wonder, if he see that the faithful, even after they have received the grace of heavenly justification by baptism, are still, however, clothed with a frail and perishable body, that when, having under gone many labours for Christ's sake, and having met their end, they shall have been again recalled to life, they may at length be worthy to enjoy life eternal with Christ.

But another reason why bodily infirmity, disease, sense of pain, and motions of concupiscence, are left in us after bap tism, is, that we may have, as it were, the germs and materials of virtue, from which we may afterwards obtain more abundant fruit of glory, and more ample rewards. For when, with patient mind, we bear all the ills of life, and, with the divine help, subject to the dominion of reason the depraved affections of our hearts, we ought to rest on an assured hope, that the time will come when, if with the apostle we shall have fought a good fight, finished the course, and kejrt the faith, the Lord, the righteous Judge, will also give us on that day, a crown of righteousness, which is laid up for us.n Such, also, seems to have been the divine con duct with regard to the children of Israel : for although the Lord delivered them from the bondage of Egypt, having drowned Pharaoh and his host in the sea ; yet he did not conduct them at once into that blessed land of promise, but first tried them by many and varied sufferings ; and when he afterwards sent them to possess the promised land, he, indeed, expelled from their native territories the other inhabitants, but left a few other nations, whom they could not exterminate, that the people of God might never lack an occasion to exercise their warlike valour and fortitude. Moreover, if, besides the heavenly gifts with which the soul is adorned, the goods of the body were also given, we should have reason to doubt whether many might not approach baptism with a view to obtain the advantages of this life, rather than the glory hoped for in the next ; whereas, how ever, a Christian man should always propose to himself, not these false and uncertain goods, which are seen, but the true and eternal, ivhich are not seen.

Question 48. The Regenerated, amid the miseries of this life, are not destitute of solid mental delight.

Meanwhile, however, the present life, full of misery though it be, is not without its pleasures and its joys ; for to us, who, by baptism, are already engrafted as branches on Christ,? what can be more pleasant, what more desirable, than, having taken the cross upon our shoulders, to follow him as our Leader, fatigued by no labours, retarded by no dangers from earnestly pressing on to the rewards of our high vocation ; some to receive from the Lord the laurel of virginity, others the crown of doctrine and preaching, some the palm of martyrdom, others the honours appropriated to their respective virtues 1 These splendid insignia of praise none should receive, had we not first contended in the race course of this calamitous life, and stood our ground unconquered in the battle-fight.

Question 49. What advantage man gains besides the remission of sin and punislnneml .

But to return to the effects of baptism, [the pastor] must explain that, by virtue of this sacrament, we are not only delivered from evils, that are truly to be called the greatest, but are also enriched with invaluable goods and gifts. Our soul is replenished with, divine grace, by which, being made righteous and children of God, we are also constituted heirs to eternal salvation ; for it is written : He that believeth and is baptized, shall be saved ;i and the apostle testifies, that the Church is cleansed, by the lavsr of water, in the word of life But grace, as the Council of Trent3 has decreed should be believed by all, under pain of anathema, is not only that whereby sin is remitted, but is, also, a divine quality inherent in the soul, and, as it were, a certain splendour and light, that effaces all the stains of our souls, and renders the souls themselves brighter and more beautiful.

This is clearly inferred from the holy Scriptures, when they say, that grace is poured forth? and, also, when they usually call grace, the pledge of the Holy Ghost.11

Question 50. To the Divine Grace, which is infused in Baptism, the Virtues are added as attendants.

To this is added a most noble train of all virtues, which are divinely infused into the soul with grace. “Wherefore, when the apostle says to Titus : He saved us by the washing of regeneration, and renewing of the Holy Ghost, which he hath shed on us abundantly, through Jesus Christ our Saviour yv St. Augustine, explaining the words, poured forth upon us abundantly, says : that is, for the remission of sins, and abundance of virtues.™

Question 51. We are incorporated in Christ 1y Baptism.

By baptism, too, we are united and joined, as members, to Christ our head. As then from the head flows the force, by which the different parts of the body are moved to the proper performance of their respective functions ; so, also, from the fulness of Christ the Lord, are diffused divine virtue and grace to all who are justified, qualifying us for all the duties of Christian piety.

Question 52. How it happens that they who have received such an abundance of virtites in Baptism, are so slow to practise Piety.

Nor should it seem strange to any one, if, furnished and adorned, though we be, with so great an abundance of virtues, we yet enter upon or at least finish acts of piety and moral virtue, not without great difficulty and labour ; for this happens, not because the virtues, from which these actions emanate, have not been bestowed on us by the good ness of God, but because there remains, after baptism, a most severe conflict of the flesh contrary to the spirit in which, however, it becomes not a Christian man to be disheartened, or to grow faint ; for, relying on the goodness of God, we should have the best hopes, that, by the daily practice of living well, the time will arrive, when whatsoever things are Iwnest, whatsoever things are just, whatsoever holy the same may also appear easy and agreeable. Be these the subjects of our hearty consideration ; be these the objects of our cheerful practice • that the God of peace may be with us.z

Question 53. In Bapttsin, an indelible character is impressed.

By baptism, moreover, we are sealed with a character, that can never be effaced from the soul, of which, however, there is no reason to speak here at length, as from what we have already said on the subject, when treating of the sacraments generally, sufficient matter, appertaining to this subject, may be transferred to this place.

Question 54. But, whereas, from the force and nature of this character, it has been denned by the Church, that the sacrament of baptism is on no account to be iterated, pastors should frequently and diligently admonish the faithful touching this matter, lest at any time they may be led into errors. That baptism is not to be repeated, the apostle teaches when he saith : One Lord, one faith, one baptism.3- Again, when exhorting the Romans, that, dead in Christ by baptism, they lose not the life which they had received from him, saying, In that Christ died unto sin, he died once, he seems clearly to signify that as Christ cannot die again, neither can we die again by baptism. Hence the holy Church also openly professes that she believes one baptism ;c and that this agrees with the nature of the thing, and with reason, is understood from the very idea of baptism, which is a certain spiritual regeneration. As then, by virtue of the laws of nature, we are generated and born but once, and, as St. Au gustine observes, there is no returning to the wombf so, in like manner, there is but one spiritual generation, nor is baptism ever at any time to be repeated.

Question 55. It must not be considered as repeated, when administered conditionally.

Nor let any one suppose that it is repeated by the Church, when she laves any one in the baptismal font, of whose previous baptism doubt is entertained, making use of this formula : If thou art baptized, I baptize thee not again ; but if thou art not yet baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, for in such cases baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.

Question 56. Conditional Baptism is not to be administered without some discrimination.

In this, however, some matters, in which, to the very great injury of the sacrament, abuses are of almost daily occurrence, demand the previous diligent notice of pastors. For there are not wanting those who think, that no sin is committed if they indiscriminately administer conditional baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptized, but proceed immediately to baptize the child. Nay more, although they be well aware that the child received private baptism, they hesitate not to repeat its administration in the church conditionally, making use of the solemn ceremonial. This they certainly cannot do without sacrilege, and they contract that stain which the- c Cf. Pearson, Art. x. p. 360, note. Surely “one baptism” for the remission of sins refers also to its universality, not to the question of its repetition. See, however, Archdeacon Sinclair's late Charge (2nd ed.).

d In Joan. Tract. 11.

ologians call an irregularity ; for the conditional form of baptism, according to the authority of Pope Alexander, is permitted in the case of those only, regarding whom, after diligent inquiry, doubt remains whether they received baptism aright. In no other case is it ever lawful to administer baptism to any one a second time even con ditionally.

Question 57. What is the last benefit which is conferred on men ~by virtue of Baptism.

But, besides the other advantages which we attain to from baptism, the last, as it were, and that to which all the rest seem to be referred, is that it opens to each of us the gate of heaven, before closed against us by sin. These effects, which are produced in us by virtue of baptism, may clearly be understood from the circumstances, which the Gospel narra tive proves to have occurred at the baptism of our Saviour; for the heavens were opened, and the Holy Ghost appeared descending upon Christ the Lord, in form of a dove;f from which it was given to understand, that to those who are baptized are imparted the gifts s of the Holy Spirit, and that to them is unlocked the gate of Heaven, opening to them an entrance unto glory, not, it is true, immediately after bap tism, but at a more seasonable time, when, freed from all miseries, which are incompatible with a life of bliss, they shall exchange a mortal for an immortal state of existence. These, then, are the fruits of baptism, which, as far, indeed, as regards the efficacy of the sacrament, are, no doubt, common alike to all ; but if we look to the dispositions with which each person may approach to receive it, we must certainly confess that all do not participate in an equal degree of its heavenly graces and fruits.

Question 58. What is the force and reality of the ceremonies of Baptism.

It now remains to explain, clearly and briefly, what is to be taught, touching the prayers, rites, and ceremonies of this sacrament ; for to rites and ceremonies may, to some extent, be transferred the admonition given by the apostle respect- ing the gift of tongues, when he says, that it is unprofitable to speak unless the faithful understand.11 These [rites and ceremonies] present an image, and convey the signification of the things that are being done in the sacrament ; but if the faithful people understand not the force and power of those signs, ceremonies will appear of no particular use. Pastors must, therefore, endeavour to make the faithful understand them, and impress their minds with the conviction that, although not of absolute necessity, they are to be looked upon as of very great importance, and held in great honour. This the authority of those by whom they were instituted, who without question were the holy apostles, and the end for which they wished ceremonies to be employed, sufficiently teach ; for it is evident that they contribute to the more religious and holy administration of the sacrament ; and serve to place, as it were, before the eyes the exalted and inestimable gifts which are contained therein ; and impress more deeply on the minds of the faithful, the boundless beneficence of God.

Question 59. How manifold are the rites of Baptism.

But that, in the exposition of these matters, pastors may be able to observe a certain order, and that the people may find it easier to recollect the instructions so delivered, all the ceremonies and prayers, which the Church uses in the administration of baptism, are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font ; the second, such as are used at the font itself; the third, those that are usually added after baptism is performed.

Question 60. At what time the Water requisite for Baptism should be consecrated.

In the first place, then, the water to be used in baptism is to be prepared ; for the baptismal font is consecrated, the oil of mystic unction being added. And this is not allowed to be done at all seasons, but, according to the usage of our ancestors, the vigils of certain festivals, which are most justly to be deemed the greatest and the most holy throughout [the year], are to be awaited; and on these days alone, except necessity compelled a different conduct, it was also the practice of the ancient Church, that baptism should be administered. But although, on account of the dangers incidental to common life, the Church has deemed it expedient that this custom should not be continued, she has still with the utmost reverence observed the solemn days of Easter and Pentecost, as those on which the baptismal water is to be consecrated.

Question 61. Why the Persons to be baptized are not to be admitted straightway into the Church.

After the consecration of the water, the other ceremonies that precede baptism should be successively explained. The persons to be baptized are carried, or as may also happen, conducted, to the door of the church, and are strictly for bidden from entering therein, as unworthy to be admitted into the house of God, until they shall have cast off the yoke of the most degrading servitude, and devoted themselves wholly to Christ the Lord, and to his most just sovereignty.

Question 62. Why those to be baptized are questioned and instructed as to what they seek.

The priest then asks of them what they demand of the Church, and having received answer, he first instructs them in the doctrines of the Christian faith, of which profession is to be made in baptism. This is managed in form of a catechisni, which practice of instruction originated, as no one can doubt, in the command of our Lord, addressed to his apostles : Cfo ye into the ivhole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them ty observe all things whatsoever I have commanded you ;J words from which we may learn that baptism is not to be administered until, at least, the principal heads of our religion are explained.

Question 63. In what manner the more ignorant ought to be catechized according to the custom of the ancient Church.

But as the form of catechism consists of many interro gations, if the person to be instructed be of adult age, he himself answers the questions asked ; but if he be an infant, the sponsor answers for him according to the prescribed form, and makes the solemn engagement on his behalf.

Question 64. Of the use of the Exorcism.

The exorcism follows, which is composed of words of sacred and religious import, and of prayers, to drive out the devil, and to weaken and crush his power; [wherefore the priest breathes three times into the face of him who is to be initi ated, that he may expel the power of the old serpent, and may catch the breath of lost life J].

Question 65. W7ty Salt is applied to the Mouth of the Person baptized.

To the exorcism are added other ceremonies, each of which, being mystical, has its proper and distinct signification. When, for instance, salt is put into the mouth of the person who is brought to be baptized, it evidently imports, that by the doctrine of faith, and the gift of grace, he should be delivered from the corruption of sin, experience a relish for good works, and be delighted with the food of divine wisdom.

Question 66. Of the Sign of the Cross on several parts of the Body.

Furthermore, his forehead, eyes, breast, shoulders, ears, are signed with the sign of the cross, all of which declare, that by the mystery of baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe his precepts.

Question 67. Why the Nostrils and Ears are smeared with Spittle. His nostrils and ears are next touched with spittle, and he J These words are wanting in some editions.

is straightway sent to the baptismal font, that, even as sight “was restored to the blind man, mentioned in the Gospel, whom the Lord, after having spread clay on his eyes, had commanded to wash them in the waters of Siloam ; k so also we may understand that such is the efficacy of the sacred ablution, as to bring light to the mind to discern heavenly truth.

Question 68. What is taught ly the renunciation of Satan.

After the performance of these ceremonies they come to the baptismal font; and here are employed other rites and ceremonies, from which may be learnt the sum of the Chris tian religion, for in three distinct interrogatories, the priest formally asks the person to be baptized : Dost thou renounce Satan ? and all his works ? and all his pomps ? to each of which he, or the sponsor in his name, replies, / renounce. He therefore who is to be enrolled under the banner1 of Christ, must first enter into a holy and religious stipulation that he abandons the devil and the world, and will never cease to detest both as his worst enemies.

Xext, standing at the baptismal font itself, he is interro gated by the priest in the following manner : Dost thou be lieve in God the Father Almighty ? To which he answers, / believe; and being similarly interrogated with regard to the other articles of the Creed successively, he makes a solemn religious profession of his faith. Under these two engage ments it is clear that the whole force and system of the law of Christ is contained.

Question 69. Why the will of the Person to be baptized is asked.

”When the sacrament is now to be administered, the priest asks the person to be baptized, if he will be baptized, and, oil receiving an answer in the affirmative from him, or, in his name, if he be an infant, he immediately performs the salutary ablution in the name of the Father, and of the Son, and of the Holy Ghost. For as through voluntary obedience to the serpent, man was justly condemned, so the Lord will have none but the voluntary soldier enrolled under his ban ner, that by a spontaneous obedience to the divine commands he may attain eternal salvation.

Question 70. Why the Head of the Baptized is soon after anointed with the Chrism.

The person being now baptized, the priest anoints the crown of his head with chrism, to give him to understand that from that day he is united as a member to Christ, his head, and ingrafted on his body ; and that therefore is he called a Christian, from Christ, but Christ, from chrism. St. Ambrose111 observes that what indeed the chrism signifies, the prayers then offered by the priest, sufficiently explain.

Question 71. What w meant by the White Garment or White Kerchief given to the Person baptized.

The priest afterwards puts a white garment on the person baptized, saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ, that thou mayest have eternal life; but unto infants, not being formally dressed, is given a white kerchief,n with the same words. The Holy Fathers teach that by this symbol is signified the glory of the resurrection, to which we are born again by baptism ; the brightness and beauty with which the soul, purified from the stains of sin, is adorned in baptism ; and the innocence and integrity which the person baptized should preserve throughout life.

Question 72. Meaning of the Burning Wax-Light held by the Person baptized.

A lighted candle is next put into the hand, showing that faith kindled by charity, and received by him in baptism, isto be fed and augmented by the pursuit of good works.

Question 73. The Name, its utility, its selection, in regard to the Person baptized.

Finally, to the person baptized is given a name, which should be taken from some one who, through his eminent piety and religion, has obtained a place in the catalogue of the saints. For this similarity of name will easily serve to stimulate him to the imitation of his virtues and holiness ; and to pray and hope that he who ought to be the model of his imitation, may also, by his advocacy, become the defender of his safety of soul and body. Wherefore those are to be reprehended, who so industriously search after, and distinguish their children by, the names of heathens, of those par ticularly who were the most conspicuous for their crimes, for thus it is perceived how little regard they have for the pursuit of Christian piety, who seem to be so enamoured Avith the memory of impious men, as to wish to have such profane names everywhere echoed in the ears of the faithful.

Question 74. Recapitulation of the things delivered touching the mysteries of Baptism.

This exposition of the sacrament of baptism, if fully set forth by pastors, will be found to embrace almost everything of primary importance as regards the knowledge of this sacrament. For we have shown the meaning of the word baptism, the nature and substance of the sacrament, together with the parts of which it consists. We have said by whom it was instituted; who are the ministers necessary to its administration ; who should be, as it were, the tutors, whose instructions should sustain the weakness of the person bap tized. We have also said to whom baptism should be administered, and how they should be disposed in mind; what are the virtue and efficacy of the sacrament ; finally, we have explained, at sufficient length for our purpose, the rites and ceremonies to be observed in its administration. Pastors will recollect that all these instructions have principally for their object, to induce the faithful to direct their constant care andj attention to the fulfilment of the en gagements into which they so holily and religiously entered when they were initiated in baptism, and to lead a life corresponding with the eminent sanctity of the Christian name.

Question 1. Why at the present time the virtue of Confirmation should particularly le explained.

IF ever there was a time demanding the assiduity of the pastor in explaining the sacrament of confirmation, the present is no doubt eminently the time for its especial illustration, when there are found in the holy Church of God many by whom this sacrament is altogether omitted ; whilst very few study to obtain from it the fruit of divine grace, which they should derive from its participation. Lest, therefore, this divine blessing may seem through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on Whitsun day, on which day it is principally administered, and also 011 such other days as the pastor shall deem convenient, touching the nature, power, and dignity of this sacrament, to the end that they may understand that not only is it not to be neglected, but that it is to be received with the greatest piety and religion.

Question 2. Why this Sacrament is called Confirmation ly the Church.

To begin with its name, [the pastor] must inform the faithful that this sacrament is called by the Church confirm ation, because, if nothing else impede its efficacy, the person who has been baptized, when anointed with the sacred chrism by the bishop, the unction being accompanied with these solemn words : / sign thee with the sign of the cross, and confirm thee with the clvrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost, begins to be settled in firmness by the strength of a new virtue, and thus to become a perfect soldier of Christ.

Question 3. Confirmation is a True Sacrament of the Nevj Law. That in confirmation is contained the true and proper nature of a sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades0 and many other very holy and very ancient pontiffs expressly declare. The truth of this doctrine St. Clement could not have confirmed in stronger terms than when he says : All should hasten without delay to be born again unto God, and afterwards to be signed by the bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other apostles taught, in obedience to the command of our Lord, he ivho culpably and voluntarily, and not from necessity, neglects to receive this sacrament, cannot possibly be a perfect Christian.? This same faith has been confirmed, as may be seen in their decrees, by Urban, Fabian, Eusebius, Roman pontiffs who, filled with the same spirit, shed their blood for the name of Christ.

Question 4. The Sacred Writers who mention tlus Sacrament.

The unanimous authority of the Fathers must be added, amongst whom Dionysius the Areopagite, bishop of Athens, when teaching how to consecrate and make use of this holy ointment, says : The priests clothe tfie person baptized with a garment emblematic of purity, in order to conduct him to the pontiff; and the pontiff, signing him with the sacred and truly divine ointment, makes him partaker of the most holy comniunion. Of such importance does Eusebius r of Csesarea also deem this sacrament, that he hesitates not to say, that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been baptized, he was not, from being in a state of severe illness, sealed with the sign of chrism. But on this subject we have the most distinct testimonies from St. Ambrose in his book on those who are Initiated, and from St. Augustine in his books against the epistles of Petilian the Donatist ; both of whom were so persuaded that no doubt could exist as to the reality of this sacrament, that they even taught and confirmed the doctrine by passages of Scripture, the one testifying that to the sacrament of confirmation apply these words of the apostle, Grieve not the Holy Spirit of God, whereby ya are sealed unto the day of redemption y the other, these words of the Psalmist : Like the precious ointment upon the head, that ran down upon the beard, even the beard of Aaron, and also these words of the same apostle : The love of God is shed abroad in our hearts by the Holy Ghost, which is given nto usj

Question 5. Whence ice are to seek for a Distinction of the Sacrament.

Although said by Melchiades to have a most intimate connection with baptism,w confirmation is yet to be esteemed not the same, but a far different sacrament ; for the variety of the grace which each of the sacraments con fers, and of the sensible sign employed to signify that grace, evidently render them distinct and different sacraments. “Whereas then by the grace of baptism we are begotten unto newness of life, whereas by that of confirmation we grow to full maturity, having put away the things of a child we can hence sufficiently understand, that the same difference, that exists in the natural life between birth and growth, exists also in the supernatural between baptism, which regenerates, and confirmation, by virtue of which growth and perfect spiritual strength are imparted to the faithful. Besides, as a new and distinct kind of sacrament is to be constituted, when the soul has to encounter any new difficulty, it may easily be perceived that as we require the grace of baptism to form the mind unto faith, so is it, also, of the utmost advantage, that the minds of the faithful be strengthened by a different grace, that they be deterred by no danger, or fear of pains, tortures, death, from the confession of the true faith. This, then, being accomplished by the sacred chrism of confirmation, it is hence clearly inferred, that the nature of this sacrament is different from baptism. Hence Pope Melchiades accurately evolves the difference between them, writing as follows : In 'baptism man is enlisted into the ser vice, in confirmation he is equipped for battle : at the bap tismal font the Holy Ghost imparts fulness to accomplish innocence, but in confirmation he ministers perfection to augment grace : in baptism we are regenerated unto life ; after baptism we a/re fortified for the combat : in baptism, we are cleansed ; ajter baptism we are strengthened : regeneration of itself saves those who receive baptism in peace ; confirmation arms and makes ready for conflicts, y These are truths not only already recorded by other councils, but specially de fined by the holy Council of Trent ; so that we are therefore no longer at liberty not only to think otherwise, but even to entertain the least doubt concerning them.2

Question 6. Who cas the Author of the Sacrament of Confirmation.

But as it was shown above how necessary it were, to teach in common concerning all the sacraments, from whom they had their origin, the same is, also, to be taught touching confirmation, in order that the faithful may be affected with a deeper sense of the sanctity of this sacrament. Accord ingly, pastors must explain, that not only was it instituted by Christ our Lord ; but that by him were also ordained, as St. Fabian,a pontiff of Rome testifieth, the rite of chrism and the words which the Catholic Church uses in its ad ministration. This is a fact easy to prove to those who acknowledge confirmation to be a sacrament, whereas all the sacred mysteries exceed the powers of human nature, and could be instituted by no other than God alone. We now come to treat of the component parts of the sacrament, and first of its matter.

5” L. c. This epistle is, however, probably spurious.

a Epist. 2, ad Episc. Orient.

Question 7. What is the Matt:r of this Mystery.

This is called chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by common usage among ecclesiastical writers to signify that ointment only, which is composed of oil and balsam, with the solemn consecration of the bishop. A mixture of two corporeal things, therefore, furnishes the matter of confirmation ; an'd this mixture of different things, as it declares the manifold grace of the Holy Ghost, given to those who are confirmed ; so does it sufficiently show the excellence of the sacrament itself. That such is the matter of this sacrament the holy Church and her councils b have uniformly taught ; and the same doctrine has been handed down to us by St. Dionysitis,c and by many other Fathers of the gravest authority, particularly by Pope Fabian, d who testifies that the apostles received the composition of chrism from our Lord, and transmitted it to us.

Question 8. What the Oil in the Matter of Confirmation signifies.

ISTor indeed could any other matter than that of chrism seem more appropriate, to declare the effects of this sacra ment j for oil, by its nature unctuous and fluid, expresses the fulness of grace, which, through the Holy Ghost, over flows and is poured into others from Christ the head, like the ointment upon the head, that ran down upon the beard of Aaron, to the skirt of his garment ;e for God anointed him ivith tlte oil of gladness, above his fellows and of his fulness we all have received.

Question 9. What is here meant ly the Balsam mixed with the Oil.

But balsam, the odour of which is most pleasant, can signify nought save that the faithful, when made perfect by the grace of confirmation, diffuse around them such a sweet odour of all virtues, that they may say with the apostle : We are unto God a sweet savour of Christ)1 Balsam has, also, the power of preserving from putrescence whatever it is used to anoint, a property that seems admirably suited to express the virtue of this sacrament ; whereas it is quiteevident that the souls of the faithful, prepared by the heavenly grace awarded in confirmation, may be easily pro tected from the contagion of sins.

Question 10. Why it is necessary that Chrism ~be consecrated by the Bishop.

The chrism is consecrated by the bishop with solemn ceremonies ; for that our Saviour gave this instruction at his last supper, when he committed to his apostles the manner of making chrism, we learn from Fabian, a pontiff eminently distinguished by his sanctity, and by the glory of martyrdom.1 The necessity of this consecration may, how ever, be shown from reason also, for in most of the other sacraments, Christ so instituted their matter as to impart to it holiness also : for it was not only his will that water should constitute the element of baptism, when he said : Except a man be born again of water and the Holy Ghost, IIQ cannot enter the kingdom of 'God ;J but he, also, at his own baptism, imparted to it the power of sanctifying hereafter. Hence these words of St. Chrysostom : TJie water of baptism, had it not been sanctified ~by contact with the body of our Lord, could not purge the sins of believer s As, then, our Lord did not consecrate this matter of confirmation, by actually using and handling it, it is necessary that it be consecrated by holy and religious prayers : and this con secration can appertain to none save the bishop, who is instituted the ordinary minister of this sacrament.

Question 11. What is the Form of this Sacrament.

The other component part of confirmation, that is, its form and the words used at the sacred unction, must also be explained ; and the faithful are to be admonished, that, in receiving this sacrament, they, on hearing the words pro nounced, are then particularly to excite their minds to piety, faith, and religion, that no obstacle may be opposed to heavenly grace. The form of confirmation, then, is comprised in these words : / sign thee with the sign of the Gross, and I conform thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost. If, however, we call in reason to [the investigation of] truth, we may also prove the same thing ; for the form of a sacrament should comprise all those things that explain the nature and substance of the sacrament itself.

Question 12. Hoiv it is proved that this is the perfect Form of this Sacrament.

But in confirmation these three things are chiefly to be observed: the divine power which, as a principal cause, operates in the sacrament ; then the strength of mind and soul which is imparted by the sacred unction to the faithful unto salvation ; and next, the sign impressed 011 him, who is to enter upon the warfare of Christ. Now of these the first is sufficiently declared by the concluding words of the form : In the name of the Father, and of the Son, and of the Holy Ghost; the second, by the words immediately preceding them : I confirm thee with the chrism of salvation ; and the third, by the words with which the form opens .: / sign thee with the sign of the cross. But were we even unable to prove by reason that this is the true and absolute form of this sacrament, the authority of the Catholic Church, under whose mastership we have always been thus taught, suffers us not to entertain the least doubt on the subject.

Question 13. Who is the proper Minister of this Sacrament.

Pastors should also teach, to whom especially has been, committed the administration of this sacrament • for as, according to the prophet, there are many who run, and yet are not sent, it is necessary to teach who are its true and legitimate ministers, in order that the faithful may be enabled to receive the sacrament and grace of confirmation.”1 That the bishop alone is the ordinary minister of this sacra ment, the sacred writings show \ for we read in the Acts of the Apostles, that, when Samaria had received the word of Gcd, Peter and John were sent to them, who prayed for them, that they might receive the Holy Ghost : for as yet he was fallen upon none of them, but they were only baptized. Here we may see that he who had baptized, having been only a deacon, had no power to confirm; but that its administration was reserved to a more perfect order of ministers, that is, to the apostles ; and the same may be B : ed whenever the sacred Scriptures make mention of icrament.0 Nor are there wanting, in proof of this matter, the clearest testimonies of the holy Fathers, and of pontiffs, of Urban, Eusebius, Damasus, Innocent, Leo, as is evident from their decrees. St. Augustine, also, seriously complains of the corrupt practice of the Egyptians and vmdrians, whose priests dared to administer the sacraof confirmation. And the thorough propriety of contiiig this function to the episcopal office, the pastor may illustrate by the following comparison. As in the construction of edifices the artisans, who are inferior agents, prepare and dispose cement, lime, timbers, and the other material, whilst, however, to the architect belongs the completion of work ; so in like manner should this sacrament, which is, as it were, the completion of the spiritual edifice, be performed by no other than the chief priest.

Question 14. Why Sponsors are added in Confirmation, and what affinity is contracted in Confirmation.

Sponsors are also added, as we have already shown to be the ease in baptism ; for if they who enter the fencing lists have occasion for some one, by whose skill and counsel they may be taught by what thrusts and passes,? they may, themselves being secure, despatch their antagonist ; how f':tibus ac petitionibus.

much more will the faithful require a, leader and monitor, when, sheathed as it were in the stoutest armour by this sacra ment of confirmation, they engage in the spiritual conflict, in which eternal salvation is the proposed reward. With good reason, therefore, are sponsors required to be called unto the administration of this sacrament also ; and the same spiritual affinity is contracted in confirmation, which, as we have already shown, is contracted by sponsors in baptism, so as to impede the lawful marriage of the parties. 1

Question 15. That the Sacrament of Confirmation, though not absolutely necessary, is not to be passed over.

But as it often happens that, in receiving this sacramen the faithful make use of either precipitate haste or a gross neglect and procrastination (for, concerning those who have arrived at such a degree of impiety as to have the hardihood to contemn and despise it, we have nothing to say), pastors will also explain who, of what age, endued with what zeal of piety, they should be, to whom confirmation, ought to be administered. And first, it is necessary to teach that this sacrament is not so necessary as to be utterly essential to salvation. But, although not essential, it ought to be omitted by no one, but rather, on the contrary, in a matter so full of holiness, through which the divine gifts are so liberally bestowed, the greatest care should be taken to avoid all neglect. For what God has proposed in common unto all for their sanctification, all should likewise most earnestly desire.

Question 16. It is shown that the Sacrament of Confirmation ought to le received ly all.

And St. Luke, indeed, describing this admirable effusion of the Holy Spirit, says : And suddenly there came a sound from heaven, as of a mighty ivind coming, and it filled all the house, where they were sitting ; and a little after, and they were all filled with the Holy Ghost? From these words we may understand that, as that house was a type and figure of the Church, the sacrament of confirmation, which took its beginning from that day, appertains unto all the faithful. This may also be easily inferred from the nature of the sacrament itself, for they ought to be confirmed with the sacred chrism, who have need of spiritual increase, and who are to be conducted to the perfection of the Christian religion. But this is, without exception, suited to all j for as nature intends that all her children should grow up, and attain fall maturity, although she does not always realize her wishes • so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by baptism, the perfect form of Christian manhood be com pleted ; and as this is accomplished through the sacrament of mystic unction, it is clear that that unction belongs alike to all the faithful.

Question 17. A t ichat age Christians are to be admitted to this Sacrament.

Here it is to be observed, that, after baptism, the sacra ment of confirmation may indeed be administered to all ; but, that until children shall have attained the use of reason, its administration is inexpedient. If not, therefore, to be postponed to the age of twelve, it is most proper to defer this sacrament at least to that of seven years ; for confirm ation ;ias not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared, when called upon to fight for the faith of Christ j and for this conflict no one assuredly will consider children, who as yet lack the use of reason, to be qualified.

Question 18. In what manner those who are now of sufficiently advanced age ought to prepare themselves for this Sacrament.

From this it therefore follows, that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gilts of this sacrament, not only bring with them faith and piety, but also grieve from their hearts for the more grievous sins which they have committed. In this the pastor will take care, that they may also have previous recourse to confession of their sins, and be excited by his exhortation to fasting and other works of piety, and be admonished of the propriety of reviving that laudable practice of the ancient Church, of receiving this sacrament fasting. It is to be presumed, that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this sacrament.

Question 19. Of the Effects of Confirmation.

Pastors, therefore, will teach that, in common with the other sacraments, confirmation, unless some obstacle be opposed on the part of the receiver, imparts new grace ; for we have shown that these sacred and mystical signs are of such a character, as to indicate and produce grace ; and as we cannot even imagine grace to coexist with sin, it follows that [confirmation] also pardons and remits sins. But be sides these things, which are common to this with the other [sacraments], it is peculiar to confirmation first to perfect the grace of baptism. For those who have been made Christians by baptism, still have in some sort the tenderness and softness, as it were, of new-born infants, and afterwards become, by means of the sacrament of chrism, stronger to resist all the assaults of the world, the flesh, and the devil, whilst their minds are fully confirmed in faith to confess and glorify the name of our Lord Jesus Christ. Hence, also, originated the very name of confirmation, as no one will doubt.

Question 20. Whence the name of Confirmation is derived.

For the word confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that baptized persons, when arrived at mature years were of old conducted to the bishop, in order to confirm their faith in Christ, which they had embraced in baptism, so that confirmation would seem not to differ from catechetical instruction : of which practice no approved testimony can be adduced ; but this name has been given to it, because, by virtue thereof, God confirms in us the work he commenced by baptism, and conducts us to the perfection of solid Christian virtue. But not only does it confirm j it also increases [divine grace], as says Melchiades : The Holy Ghost, who descends with salutary illapse upon the waters of baptism, imparts, in the font, fulness to the accomplishment of innocence : in confirmation lie gives an increase unto the augmentation of grace;3 and not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a metaphor taken from clothing : Tarry ye in the city, saith our Lord and Saviour, speaking of this Sacrament, until ye be indued with power from on

Question 21. The Virtue of Confirmation may le set forth from what befel the Apostles.

But if pastors shall wish to show the divine efficacy of this sacrament (and this, no doubt, will have great influence in affecting the minds of the faithful), it will be sufficient if they explain what occurred to the apostles themselves. So weak and timid were they, before and even at the very time of the passsion, that no sooner was our Lord apprehended, than they instantly fled ;v and Peter, who was designated the rock and foundation of the Church, and who had dis played unshaken constancy, and exalted magnanimity, w ter rified at the voice of one weak woman, denied, not once nor twice only, but a third time, that he was a disciple of Jesus Christ ;x and after the resurrection they all remained shut up at home for fear of the Jewsj But, on the day of Pen tecost. so great was the virtue of the Holy Ghost with which they were all replenished, that, whilst they boldly and freely dissominated the Gospel confided to them, not only through joa, but throughout the world, they thought that no greater happiness could await them than that of being deemed “ worthy” to suffer contumely, chains, torments, crucifixion, “ for the name of Christ.” a

Question 22. Confirmation impresses a Character, and cannot le repeated.

Confirmation has also the effect of impressing a character; whence, as we before said of baptism, and as will be more fully explained in its proper place with regard to the sacrament of Orders also, it can on no account ever be repeated. If, then, these things shall have been frequently and accurately explained by pastors, it will be almost impossible that the faithful, having known the utility and dignity of this sacrament, should not use every exertion to receive it with purity and devotion. It remains now briefly to glance at the rites and ceremonies used by the Catholic Church in the administration of this sacrament ; and pastors will understand the great advantages of this explanation, if they revert to what we already said on this subject under its proper head.

Question 23. Why the Forehead of those Confirmed is anointed in the form of a Cross.

The forehead, then, of the persons to be confirmed is anointed with sacred chrism ; for by this sacrament the Holy Spirit infuses himself into the souls of the faithful, and increases in them strength and fortitude, to enable them, in the spiritual contest, to fight manfully, and to resist their most implacable foes. To which effect, it is declared, that they are to be deterred by no fear or shame, of which affections the forehead is the principal index, from the open confession of the name of Christ. Besides, that mark, by which the Christian is distinguished from all others, as the soldier is by certain military badges, should be impressed on the more conspicuous part of the body.

Question 24. It has also been matter of solemn religious observan ie in. the Church of God, that this sacrament should be admini: tered principally at Pentecost, because on that day especially were the apostles strengthened and confirmed by the power of the Holy Ghost,b by the recollection of which super natural event the faithful should be admonished of the nature and magnitude of the mysteries contained in the sacred unction.

Question 25. Why the Bishop gives a gentle slap on the Cheelc, and invoices Peace upon the Person confirmed.

The person, when anointed and confirmed, next receives a gentle slap on the cheek from the hand of the bishop, to make him recollect, that, as a valiant combatant, he should be prepared to endure with unconquered spirit all adversities for the name of Christ. Lastly the peace is given him, that lie may understand that he has attained the fulness of divine grace, and that peace which surpasseth all understanding. Let this, then, serve as a summary of those things, which the pastor is to expound touching the sacrament of chrism, an exposition, however, to be given not so much in naked words and cold language, as in the burning accents of pious and glowing zeal, so as to seem to imprint them on the souls and inmost thoughts of the faithful.

Question 1. 7 /n/ the Mysteries of the Eucharist ought to be treated and received with the deepest reverence.

of all the sacred mysteries bequeathed to us by our Lord and Saviour as most infallible instruments of divine grace, there is none comparable to the most holy sacrament of the Eucharist ; so, for no crime is there a heavier punish ment to be feared from God than for the unholy or irreligious use by the faithful of that which is full of all holiness, or rather which contains the very author and source of holiness. This the apostle both wisely saw, and of it has openly admonished us; for when he had declared the enormity of their guilt, ivho discerned not the body of the Lord, lie immediately subjoined : Therefore are there many infirm find weak among you, and many sleep.- That the faithful people, therefore, aware that divine honours are due to this heavenly sacrament, may derive therefrom abundant fruit of grace, and escape the most just anger of God, pastors will explain with the greatest diligence all those things, which may seem calculated more fully to display its majesty.

Question 2. For what reason, and when the /Sacrament of the Eucharist was instituted.

In this matter, it will be necessary, that the pastor, following the example of the apostle Paul, who professes to have delivered to the Corinthians what he had received from the Lord, do first of all explain to the faithful the institution of this sacrament. That its institution was as follows, is clearly inferred from the evangelist. Our Lord, who having loved his own, loved them to the end,e to give them some divine and admirable pledge of this love, knowing that the hour had now come that he should pass from the world to the Father, that he might not ever at any period be absent from his own, with inexplicable wisdom he accomplished that which surpasses all the order and condition of nature. For having kept the supper of the paschal lamb, that the figure might yield to the reality, the shadow to the body, he took bread, and giving thanks unto God, he blessed it, and brake it, and gave it to the disciples, and said; Take and eat : this is my body which shall be delivered for you; this do in remembrance of me. After the same manner, also, he took the cup when he had supped, saying : This cup is the new testament in my blood. This do ye, as ojt as ye drink it, in remembrance ofme.f

Question 3. Why this Sacrament is catted Eucharist.

Wherefore the sacred writers, seeing that it was not at all possible that they should demonstrate by one term the dignity and excellence of this admirable sacrament, endea voured to express it by many words. For sometimes they call it Eucharist ; which word we may render in Latin either good grace, or giving of thanks. And rightly, indeed, is it to be called good grace, as well because it first signifies eternal life, concerning which it has been written : the grace of God is eternal life;?' and also because it includes in it Christ the Lord, who is true grace and the fountain of all favours. And no less aptly do we interpret it a giving of thanks ; inasmuch as, when we immolate this purest victim, we give daily unbounded thanks to G-od for all his kindnesses towards us, and above all for so excellent a gift of his grace, which he assigns to us in this sacrament. But that very name, also, agrees best with those things which we read were done by Christ the Lord, at the institution of this mystery. For taking bread lie brake it, and gave thanks. David also, when' he would contemplate the greatness of this mystery, before he pronounced that verse : He hath made his wonderful works to be remembered ; the Lord is gracious, and full of compassion. He hath given meat unto them that fear him, thought that the giving of thanks should be placed first, when he says : confession and magnificence are his ivork.

Question 4. Why this Sacrament is called Communion, the Sacrament of Peace and Love.

Frequently, also, it is declared in the name of a sacrifice : concerning which mystery, there will be occasion to speak more at length presently. It is called, moreover, communion ; which term is evidently borrowed from that passage of the apostle, where we read : The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ ?J For, as Damascenusk has explained, this sacrament couples us to Christ, and renders us partakers of his flesh and divinity, and combines and unites us to one another in the same Christ, and forms, as it were, one body. Whence it came to pass, that it was called, also, the sacrament of peace and love, that we might understand, how unworthy they are of the name of Christians, who carry on enmities, and that hatred, dissensions, and discord should be entirely expelled, as the most destructive bane of the faithful, especially when, by the daily sacrifice of our religion, we profess to preserve nothing with more anxious care, than peace and love.

Question 5. For v:hat reason the same Sacrament is called the Viaticum and Supper.

But it is also frequently called the viaticum by sacred writers, both because it is spiritual food by which we are sustained in our pilgrimage through this life, and also, because it paves our way to eternal glory and happiness. “Wherefore, according to an ancient usage of the Catholic Church, we see it observed that none of the faithful depart from life without this sacrament. And the most ancient Fathers, indeed, following the authority of the apostle, have sometimes even called the holy eucharist by the name of supper, because it was instituted by Christ our Lord at that salutary mystery of the last supper.

Question 6. The Eucharist cannot be tal:en after food or drink has been swallowed.

It is not, however, lawful to consecrate or partake of the Eucharist after food, or drink, for this reason, because the custom, introduced wholesomely by the apostles, as ancient •waiters have recorded, was perpetually retained and pre served, that it should be taken only by persons fasting.

Question 7. The Eucharist is a Sacrament properly so called.

But the import of the name having been explained, it will be necessary to show that this is a true sacrament, and one of those seven which the holy Church ever revered and vene rated religiously. For when the consecration of the cup is effected, it is called a mystery of faith. Besides, to omit the almost endless testimonies of the sacred writers, who have invariably thought that this was to be numbered among the real sacraments, the same thing is proved from the very principle and nature of a sacrament. For there are in it signs that are external and subject to the senses. In the next place it contains the signification and efficiency of grace.

Moreover, neither the evangelists nor the apostle leave room for doubting regarding the institution of Christ. And when all these things concur to confirm the truth of the sacrament, there is obviously no need of any other argument.

Question 8. That in this Sacrament there are many tilings to icliicli the name of Sacrament corresponds.

But this must be carefully attended to by pastors, that in this mystery are many things, to which the sacred writers have from time to time attributed the name of sacrament. For, sometimes, both the consecration and the taking of it, nay, frequently also the body and blood itself of our Lord, which is contained in the eucharist, used to be called a sacrament. For St. Augustine1 says that this sacrament consists of two parts j soil, of the visible species of the elements, and of the invisible flesh and blood of our Lord Jesus Christ himself. And after the same manner we affirm that this sacrament is to be adored, meaning forsooth the body and blood of our Lord. But it is plain that all these are less properly called sacraments. But the species themselves of bread and wine include the true and perfect import of this name.

Question 9. How the Eucharist differs from all the oilier Sacraments.

But how much this sacrament differs from all the others, is easily inferred. For all the other sacraments are completed by the use of the material, whilst, for instance, they happen to be being administered to any one. For baptism then attains the nature of a sacrament, when the individual is in reality being washed in the water ; but to the perfecting of the Eucharist the consecration of the material itself suffices ; for either [clement] ceases not to be a sacra ment, though kept in a box. Then in perfecting the other sacraments, there is no change of the matter and element into another nature ; for the water of baptism, or the oil of chrism, when those sacraments are being administered, do not lose the former nature of water and oil ; but in the eucharist, that which was bread and wine before conseciu- 1 Dscr. de cons. Dist. ii tion, after consecration is truly the substance of the body and blood of the Lord.

Question 10. The twofold material of the Eucharist does not constitute two Sacraments. \ But although there may be two elements, as bread and wine, of which the entire sacrament of the Eucharist is con stituted, taught by the authority of the Church, we confess that there is not, however, a plurality of sacraments, but only one ; for, otherwise, there cannot be the exact number of seven sacraments, as has ever been handed down and decreed by the Councils of Lateran, Florence, and Trent. For when, by virtue of the sacrament, one mystical body is formed, that the sacrament itself may correspond to the thing which it forms, it must be one, and one indeed, not because it is individual, but because it carries with it the import of a single thing. For as meat and drink, which are two different things, are employed only for one purpose, that the vigour of the body may be recruited j so also it was but natural, that the two different species of the sacra ment should correspond to them, which should signify the spiritual food, by which the minds are supported and re freshed. “Wherefore we have been assured by our Lord the Saviour : My flesh is meat indeed, and my blood is drink indeed.™- It must, therefore, be diligently explained what the sacrament of the eucharist signifies, that the faithful, seeing the sacred mysteries with their eyes, may also at the same time feed their souls with the contemplation of divine things.

Question 11. Of ivhat Tilings is the Signification included in this Sacrament.

Three things, then, are signified by this sacrament ; firstly, the passion of Christ our Lord, a thing past ; for he himself said : Do this in remembrance ofme;n and the apostle says : As often as ye shall eat this bread, and drink this cup, ye shall show forth the death of the Lord, until he come.0 It is also significant of divine and heavenly grace, which is imparted at the present time by this sacrament to nurture and preserve the soul ; for as by baptism we are begotten unto newness of life, and by confirmation are strengthened to resist Satan, and openly to profess the name of Christ ; so, by the sacrament of the Eucharist, are we nurtured and supported. It is, thirdly, significant of eternal joy and glory, which, according to God's promises, we shall receive in our heavenly country. These three things, then, distinguished as they evidently are, by different times, past, present, and future, are, by the sacred mysteries, signified in such a manner, that the whole sacrament, though consisting of different species, is referred to the declaring of each, as to the signification of one thing.

Question 12. Of the Matter of this Sacrament, and what kind of Bread is to le consecrated.

But it is particularly incumbent on pastors to know the matter of this sacrament, in order that they themselves may rightly consecrate it, and also that the faithful may be ad monished of that, of which it is the symbol, and may burn with an earnest desire to possess the thing that it signifies. The matter, then, of this sacrament is twofold, consisting of wheaten bread (of the latter we shall treat hereafter). For, as the evangelists, Matthew,? Mark,i and Luker testify, Christ the Lord took bread into his hands, blessed, and brake, saying : This is my body ; and, according to John, the same Saviour called himself bread in these words : / am the living bread, which came down from heaven As, however, there are various sorts of bread, because either consisting of different materials, such as wheat, barley, pulse, and other products of the earth, or because possessing different quali ties, some being leavened, others altogether without leaven j it is to be observed that, with regard to the former, the words of the Saviour show that it should be wheaten bread ; for, according to common usage, when we simply say bread, we are sufficiently understood to mean wheaten bread. This is also declared by a figure in the Old Testament ; for the Lord commanded that the loaves of skew-bread, which signified this sacrament, should be made ofjineflour.

Question 13. It is fitting that the Bread with ivhich the Eucharist is administered le also unleavened.

But as wheaten bread alone is to be considered the proper matter for this sacrament (a doctrine which has been handed down by the apostolic tradition, and confirmed by the authority of the Catholic Church), so may it be easily in ferred from the doings of Christ the Lord, that this bread should be unleavened. For it was consecrated and instituted by him on the first day of unleavened bread, on which it was not lawful for the Jews to have anything leavened in their houses.u Should the authority of John the evangelist, who says that all this was done before the feast of the Passover, be objected, the argument is one of easy solution ; for by the day before the pascha? John under stands the same day, which the other evangelists designate the first day of unleavened bread. He wished particularly to mark the natural day, which commences at sunrise ; and the first natural day of the pascha being Friday, the day before the pascha must, therefore, mean • Thursday, on the evening of which the festival of Unleavened Bread began, and on which our Lord celebrated the pascha, and instituted the holy Eucharist.w Hence St. Chrysostom, also, under stands the first day of unleavened bread to be the day, on the evening of which unleavened bread was to be eaten.x The peculiar suitableness of the consecration of unleavened bread, to express that integrity and purity of mind, which the faithful should bring to this sacrament, we learn from these words of the apostle : Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For Christ our passover is sacrificed.- Therefore, let us keep the feast, not ivith the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth?

Question 14. Unleavened Bread not altogether essential for the Eucharist.

This quality of the bread, however, is not to be deemed so essential, as that, if it be wanting, the sacrament cannot exist ; for both sorts are called by the common name, and have the true and proper nature of bread. No one, how ever, is at liberty on his own private authority, or rather temerity, to transgress the laudable rite of his Church. And such departure is the less warrantable in priests of the Latin Church, commanded furthermore, as they are, by the supreme pontiffs, to consecrate the sacred mysteries with unleavened bread only.2 “With regard to the first matter of this sacra ment, let this exposition suffice. It is, however, to be ob served, that the quantity of the matter to be consecrated is not defined, since we cannot define the exact number of those who can, or ought to receive the sacred mysteries.

Question 15. What Matter is to be used for consecrating the Blood of our Lord.

It remains for us to treat of the other matter and element of this sacrament, which is wine pressed from the fruit of the vine, with which is mingled a little water. That in the institution of this sacrament, our Lord and Saviour made use of wine, has been at all times the doctrine of the Catholic Church, for he himself said : / will not drink from henceforth, of -this fruit of the vine, until that day ;a on which passage Chrysostoin observes : Of the fruit of the vine, which certainly produced wine, not water ; b as if he had it in view, even at so early a period, to uproot the heresy which asserted, that in these mysteries water alone is to be used.

Question 16. The Water is to 1e mixed wiili the Wine in the Sacrament.

With the wine, however, the Church of God has always mingled water ; first, because that Christ the Lord did so, is proved by the authority of councils and the testimony of b Horn. S3 in Matt.

St. Cyprian ; c next, because by this mixture is renewed the recollection of the blood and water that issued from his side. Waters, also, as we read in the Revelation, signify the people ;d and hence, water mixed with wine signifies the union of the faithful people with Christ their head ; and this rite, derived as it is from apostolic tradition, the Catholic Church has always observed.

Question 17. It is not absolutely necessary to add Water, and the quantity of Water oufjht to be less than that of the Wine.

But although there are reasons so grave for mingling water with the wine, that it cannot be omitted without incurring the guilt of mortal sin ; yet its omission is insufficient to render the sacrament null. But as, in the sacred mysteries, priests must be mindful to mingle water with the wine, so, also, must they take care to mingle it in small quantity, for, in the opinion and judgment of ecclesiastical writers, that water is changed into wine. Hence these words of Pope Honorius on the subject : A pernicious abuse has prevailed in your district, of using, in the sacrifice, a greater quantity of water than of wine ; ivhereas, according to the rational practice of the Universal Church, the wine should be used in much greater quantity than the water. e These, then, are the only two elements of this sacrament ; and with reason has it been enacted by many decrees, that, although there have been those who were not afraid to do so, it is unlawful to offer anything but bread and wine.f But we have now to consider the aptitude of these two symbols of bread and wine, to declare those things, of which we believe and con fess them to be the sensible signs.

Question 18. How many and what thinr/s the symbols of Bread and Wine represent in this Sacrament.

In the first place, then, they signify to us Christ, as he is the true life of men ; for our Lord himself says : My flesh is meat indeed, and my Hood is drink indeed. As, then, the body of Christ the Lord doth furnish nourishment unto eternal life to those who receive the sacrament thereof with purity and holiness, with reason is its matter composed chiefly of those elements by which this life is sustained j in order that the faithful may easily understand, that the mind and soul are satiated by the communion of the precious body and blood of Christ. These very elements serve also somewhat to suggest to men the truth of the real [presence] of the body and blood of the Lord in the sacrament. Observing as we do, that bread and wine are every clay changed, by the power of nature, into human flesh and blood, we may the more easily be led by this analogy to believe, that the substance of the bread and wine is changed, by the heavenly benediction, into the real flesh and real blood of Christ. This admirable change of the elements, also, con tributes to shadow forth what takes place in the soul, for as, although no change of the bread and wine appears exter nally, yet is their substance truly changed into the flesh and blood of Christ ; so, in like manner, although in us nothing appears changed, yet we are renewed inwardly unto life, whilst we receive in the sacrament of the eucharist the true life. Moreover, the body of the Church, which is one, consists of many members, and of this union nothing is more strikingly illustrative than the elements of bread and wine, for bread is made from many grains : wine is pressed from many clusters of grapes ; and thus do they declare that we, though many, are most closely bound together by the bond of this divine mystery, and made as it were one body.

Question 19. The Form to be used in the Consecration of the Bread.

The form to be used in the consecration of the bread follows next to be treated of, not however with a view that the faithful people should be taught those mysteries, unless necessity require it (for those who have not been initiated in holy Orders, it is unnecessary to instruct touching these matters), but lest the most shameful mistakes take place on the part of priests, through ignorance of the form. We are then taught by the holy evangelists Matthew and Luke, and also by the apostle, that the form of the sacrament con- sists in these words : THIS is MY BODY, for it is written : Whilst they were at supper, Jesus took bread, mid blessed it, and brake, and gave to his disciples, and said : Take and eat, THIS is MY BODY ;h and this form of consecration, having been observed by Christ the Lord, has been always used by the Catholic Church. The testimonies of the Fathers, the enumeration of which would be endless, and also the decree of the Council of Florence, which is obvious and accessible to all, must here be omitted, especially as the knowledge which they convey may be attained from these words of the Saviour ; Do this in remembrance of me. For what the Lord enjoined to be done, is to be referred not only to what he had done, but also to what he had said, and is to be under stood to refer most particularly to words, uttered no less for the purpose of effecting than of signifying what they effected. But [that these words constitute the form,] is easily proved from reason also : for the form is that which signifies what is accomplished in this sacrament ; but as the preceding words signify and declare what takes place in the eucharist, that is, the conversion of the bread into the true body of our Lord ; it therefore follows that these very words constitute the form. In this sense may be understood the words of the evangelist : He blessed; for they seem equivalent to his having said : Taking bread, he blessed it, saying ; This is my body.

Question 20. Not all the Words which, according to Church usage, are used in Consecration, are necessary.

For although, in the evangelist, the words, Take and eat, precede the words, This is my body, they evidently express the use only, not the consecration, of the matter. Wherefore, although they be not necessary to the consecration of the sacrament, they are by all means to be pronounced by the priest, as is also the conjunction for in the consecration of the body and blood ; but they are not necessary to the validity of the sacrament ; otherwise it would follow that, if this sacrament were not to be administered to any one, it should not, or indeed could not, be consecrated ; whereas, no one can lawfully doubt that the priest, by pronouncing the words of our Lord according to the institution and practice of the Church, truly consecrates the proper matter of the bread, although it should afterwards happen never to be administered.

Question 21. What Form is to be used in the Consecration of the Blood.

With regard to the consecration of the wine, which is the other element of this sacrament, the priest, for the reason we have already assigned, ought of necessity to be well acquainted with, and to well understand its form. “We are then firmly to believe that it consists in the following words : For this is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many, to the remission of sins.- Of these words the greater part are taken from Scripture ; but some have been preserved in the Church from apostolic tradition. Thus the words, this is the chalice, are found in St. Luke, and in the apostle jm but the words that immediately follow, of my blood, or, my blood of the new testament, which shall be shed for you and for many to the remission of sins, are found partly in St. Luke,n and partly in St. Matthew.0 But the words, eternal, and, the mystery of faith, have been taught us by holy tradition, the interpreter and keeper of Catholic truth.

Question 22. That this is the true Form of Consecration, is shown.

Concerning this form, no one can doubt, if he here also attend to what has been already said touching the form, used in the consecration of the bread. The form to be used [in the consecration] of this element, evidently consists of those words, which signify that the substance of the wine is changed into the blood of our Lord. Since, therefore, the words already cited clearly declare this, it is plain that no other form need be constituted. They moreover express certain admirable fruits of the blood, shed in the passion of our Lord, fruits which appertain in a most special manner to this sacrament. Of these, one is access to the eternal iii- heritance, which has come to us by right of the new and everlasting testament :P another is access to righteousness by the mystery of faith, for, God hath set forth Jesus to be a pro pitiator through faith in his blood, that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ A third is the remission of sins.r

Question 23. The Form of Consecrating the Blood explained.

But as these very words of consecration are replete with mysteries, and most appropriately suitable to the subject, they demand a more minute consideration. “When, therefore, it is said : For this is the chalice of my blood,s these words are to be understood to mean : This is my blood, which is con tained in this chalice. The mention of the chalice, made at the consecration of the blood, in as much as the blood is the drink of the faithful, is at once right and apposite, for the blood, if it were not contained in some vessel, would not seem sufficiently to signify this sort of drink. Next follow the words : of the new testament ; which have been added, that we might understand, that the blood of Christ the Lord is not given under a figure, as was done in the Old Law, of which we read in the apostle to the Hebrews, that without blood the testament was not dedicated, but really and truly given to men, a prerogative peculiarly appertaining to the new testament. Hence the apostle says : Therefore, Christ is the mediator of the new testament, that by means of death, they who are called mat/ receive the promise of eternal inheritance.'0- The word eternal refers to the eternal inheritance, the right to which we acquired by the death of Christ our Lord, the eternal Testator. The words mystery of faith, which are subjoined, do not exclude the reality, but signify that what lies hidden and concealed and far removed from the perception of the eye, is to be believed with firm faith. In this passage, however, these words bear an import different from that which they have when applied also to baptism.

Here the mystery of faith consists in seeing by faith the blood of Christ, veiled under the species of wine j but baptism is justly called by us, the sacrament of faith, by the Greeks, the mystery of faith, because it embraces the entire profession of the Christian faith. There is, however, another reason also why we call the blood of the Lord the mystery of faith, which is, that, when faith proposes to our belief that Christ the Lord, the true Son of God, at once God and man, suffered death for us, a death designated by the sacrament of his blood, human reason is particularly beset with very great difficulty and embarrassment.

Question 24. Why mention of Death is made more particularly at the Consecration of the Blood.

Here, therefore, rather than at the consecration of his body, is appropriately commemorated the passion of our Lord, by the words, ivhich shall be shed for the remission of sins ; for the blood, separately consecrated, serves to place before the eyes of all, in a more forcible manner, the passion of our Lord, his death, and the nature of his sufferings. The additional words, for yovj and for many, are taken, some from Matthew/ some from Luke,w but joined together by the Catholic Church under the guidance of the Spirit of God ; and they serve to declare the fruit and advantage of his passion. For if we look to its virtue, we must confess that the Redeemer shed his blood for the salvation of all ; but if we look to the fruit which mankind have received from it, we shall easily find, that it appertains not unto all, but to many of the human race. When therefore [our Lord] said : for you, he meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom he was speaking ; but when he added, and for many, he wished to be understood to mean the remainder of the elect from amongst the Jews or Gentiles. With reason, therefore, were the words for all not used, as in this place the fruits of the passion are alone spoken of, and to the elect only did his passion bring the fruit of salvation. And this is the purport of the apostle, when he says : Christ was offered once, to exhaust the sins of many ;x and also of the words of our Lord in Joh.ii : I pray for them; I pray not for the ivorld, but for them which thou hast given me, for they are thine! Beneath the words of this con secration lie hid many other mysteries, which the pastor himself, by the assiduous meditation and study of -divine things, will, with the divine assistance, find it easy to dis cover.

Question 25. This sublime Mystery is not to le judged of ~by the Senses.

But to return now to the explanation of those things, of which the faithful are on no account to be suffered to remain ignorant ; pastors, keeping in view the admonition of the apostle as to the enormity of their guilt, who discern not the Ijody of the Lord? will, first of all, admonish them that they must, as much as possible, call away their minds and under standings from the dominion of the senses. For, if the faithful were to persuade themselves, that in this sacrament is contained nothing but what is perceived by the senses, the consequence must be their being led into the greatest impiety, when using the sight, the touch, the smell, the taste, and finding nothing but the appearances of bread and wine, they would come to the conclusion that this sacrament con tains nothing more than bread and wine. The minds of the faithful are, therefore, with as much care as possible to be withdrawn from the judgment of the senses, and excited to the contemplation of the boundless virtue and power of God,

Question 26. What is chiefly effected ly virtue of the Mystical Consecration in this Sacrament.

There are three things then most deserving of admiration and veneration, which the Catholic faith without hesitation believes and confesses to be accomplished in this sacrament by the words of consecration. The first is, that the real body of Christ, the same that was born of the Virgin, and sits at the right hand of the Father in heaven, is contained in this sacrament ; the second, that, however remote from, and alien to, the senses it may seem, no substance of the elements remains therein ; the third, which is an easy inference from the two preceding, although the words of consecration express it principally, that the accidents, which •are beheld by the eyes or perceived by the other senses, exist in a wonderful and ineffable manner without a subject. All the accidents of bread and wine we indeed may see : they however inhere in no substance, but exist by themselves ; whereas the substance of the bread and wine is so changed into the body and blood of our Lord, that the substance of bread and wine altogether ceases to exist.

Question 27. The reality of the Body of Christ in the Sacrament is shown from the Scriptures.

To begin with the first, let pastors endeavour to set forth how perspicuous and clear are the words of our Saviour, which demonstrate the real presence of his body in the Sacrament. For when he says, This is my body, this is my blood, no one of sane mind can be at a loss to know what we are to understand, especially as he here speaks of his human nature, of the real existence of which in Christ, the Catholic faith permits no one to doubt ', as Hilary, a man of most eminent holiness and learning, has admirably written, there is no room to doubt the reality of the body and blood of Christ, when, according to the declaration of our Lord, and our own faith, his flesh is meat indeed.”- Another passage also must be explained by the pastor, from which it is clearly to be learnt, that in the Eucharist are contained the true body and blood of our Lord. For the apostle, having recorded the consecration of bread and wine by the Lord, and his administration of the sacred mysteries to his apostles, subjoins : But let a man examine himself, and so let him eat of that bread and drink of that cup, for he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord's body.]) If, as heretics prate,c the Sacrament presents to our veneration nothing but a memorial and sign of the passion of Christ, what occasion a St. Hilar. de Trinit. 1. viii. n. 14.

was there to exhort the faithful in language so impressive, to examine themselves 1 For by the heavy denunciation con tained in the word judgment, the apostle declared, that the guilt of some grievous sin is incurred by him, who unworthily receiving the body of the Lord, concealed beneath the Eucharist, distinguishes it not from any other kind of food. This the apostle more fully developed in a preceding passage of the same epistle : The cup of blessing, says he, which we bless, is it not the communion of the blood of Christ ? and the bread which we break, is it not the partaking of the body of the Lord ?d Words which indeed demonstrate the real substance of the body and blood of Christ. These passages of Scripture are, therefore, to be expounded by pastors, and they must especially teach that of their meaning no doubt or un certainty is left, particularly as they have been interpreted by the sacred authority of the Catholic Church.

Question 28. How we must inquire into the opinion of the Church of Christ touching the meaning of the Scriptures, and the reality of the Body of the Lord in the Eucharist.

This doctrine [of the Church] may be ascertained by us in a twofold way, the first, by consulting the fathers who flourished from the beginning of the Church, and in each succeeding age, and who are the best witnesses of her doctrine, all of whom, with the most perfect unanimity, and in the clearest terms, have delivered the truth of this dogma. As to adduce the individual testimonies of each father would be a laborious task, it will be sufficient to notice, or rather point out a few, whose testimony will afford an easy criterion whereby to judge of the rest. Let then St. Ambrose first declare his faith, who, in his book on those that are initiated in the mysteries, testifies that as the true body of Christ was assumed of the Yirgin, so is his true body received in this sacrament, and that this is to be held with the most firm faith. And in another place he teaches, that before consecration, bread is there, but after consecration, the flesh of Christ/ Let St. Chrysostom, another witness of no less credit and weight, next appear, who indeed professes and teaches the same truth in many other places ; but particularly in his sixtieth homily on those who receive the sacred mysteries impurely ; and also in his forty-fourth and fortyfifth homilies on St. John : Let us, says he, obey, not con tradict God, although ivhat is said may seem to be contrary to our reason and our sight : his words cannot deceive ; our senses cure easily deceived. With these testimonies fully accords what St. Augustine, that most earnest defender of the Catholic faith, always taught, particularly when, in his explanation of the title of the thirty-third Psalm,s he says : To carry himself in his own hands, is impossible to man, and suited to Christ alone, for he was carried in his own hands, when, dispensing his body, he said, This is my body. More over, St. Cyril, Justin, and Irenseus, in his fourth book on John, so unequivocally declares that in this sacrament is con tained the body of the Lord, that his words can be obscured by no fallacious or captious interpretations. But should pastors wish for additional testimonies of the fathers, they will find it easy to add St. Dionysius, Hilary, Jerome, Damascene, and innumerable others, whose most grave sentiments on this subject we meet everywhere, collected together by the industry and labour of pious and learned men.11

Question 29. How often t?ce Contrary Opinion lias been condemned in the Councils of the Church.

Another means remains, by which we may investigate the judgment of the Church on matters of faith, viz., the condemnation of the contrary doctrine and opinion. But it is a known fact that so universally diffused and disseminated through out the Universal Church at all times, and so unanimouslyreceived by all the faithful, was the belief of the real presence1 of Christ's body in the holy sacrament of the Eucharist, that when, five hundred years since, Berengarius-i dared to deny it, asserting that it was only a sign of Christ's body, he, having been promptly condemned by the unanimous voice o the Council of Vercilli, convoked by authority of Leo IX. ) anathematized his heresy. Subsequently returning to tin i same impious madness, he was condemned by three otheir councils, one held at Tours, the other two at Rome, of which . latter two, one was convened by Nicholas II., the other by Gregory VII. The same sentence was afterwards confirmed \ by Innocent III. in the great Council of Lateran ; and the \ faith of the same truth was subsequently more openly de- j clared and established by the Councils of Florence and Trent.

If then pastors diligently explain these matters, they will be enabled to strengthen the weak, and afford the greatest delight and pleasure to the minds of the pious (of those who, blinded by errors, hate nothing more than the light of truth, we say nothing) ; especially as the faithful cannot doubt, but amongst the other articles of faith is also included the belief of this dogma. Believing and confessing, as they do, the supreme power of God over all things, they must also believe that power was not wanting to him to accomplish the stupendous work, which we admire and adore in ' the sacrament of the Eucharist. Again, when they believe, i as they do, the holy Catholic Church, they must also, as a I necessary consequence, believe that which we have explained, ? to be the truth regarding this sacrament.

Question 30. How great is the Dignity of the Church Militant is shown from the Majesty of this Mystery.

But there is nothing which can be added to the delight and benefit which the pious derive from the contemplation of the dignity of this most sublime sacrament ; for, in the first place, from it they learn how great must be the perfection of the Gospel dispensation, to which it is given to possess in reality that which, in the Mosaic law, was shadowed only by -signs and figures. Hence St. Dionysius divinely says, that our Church is a mean between the synagogue and the heavenly Jerusalem, and therefore participates of the nature of both.k And, indeed, the faithful can never sufficiently arvel at the perfection of the holy Catholic Church, and ;he height of her glory, removed, as she seems to be, but by one degree from heavenly bliss. In common with the iihabitants of heaven, we too have Christ, God and man, present with us ; but they, and in this alone are they raised a •Degree above us, themselves present enjoy the blissful vision, whilst we, with a steadfast and unwavering faith, do homage to him present with us, yet removed from the eye, and con cealed beneath the admirable veil of the sacred mysteries. Moreover, in this sacrament the faithful experience the most perfect charity of Christ our Saviour, for it eminently became his goodness never to withdraw from us that nature which he had assumed from us, but, as much as was possible, to wish to dwell and hold intercourse with us, at all times verifying the words : My delights were to be ivith the children of men.1

Question 31. The Bones, Sinews, and all other things appertaining to the Perfection of Man, are here truly present together with Divinity.

Here pastors must also explain, that in this sacrament are contained not only the true body of Christ, and whatsoever appertains to the character of a true body, such as bones and nerves, but also Christ whole and entire. But it is necessary to teach that the word Christ is the name of the God and man, that is to say, one person in whom are united the divine and human natures. He, therefore, embraces both substances, and the accompaniments of both substances, the divinity and the entire humanity, which latter is composed of the soul, and of all the parts of the body, and also of the blood, all which we are to believe are contained in the sacrament. For, as in heaven, the whole humanity is united to the divinity in one Person and Hypostasis, it is impiety to suppose that the body, which is in the sacrament, is separated from the same divinity.

Question 32. The Blood, Soul, and Divinity are not in the Eucharist in the same manner as the Body of Christ.

rist all are not contained after the same manner, nor by the ! J same virtue. For there are some things which we say air .' in the sacrament by the force and efficiency of consecratioi • for as those words [of consecration] effect what they si .C\A nify, theologians have said that whatever is expressed by the form of the words is in the sacrament by virtue of the sacra-j •, ment. Thus, if it happened that anything were entirely separated from the rest, they teach, that in the sacrament would be contained that thing only which the form would express, and not the rest. But some things are contained in the sacrament, because united to those that are expressed by the form • for whereas the form used in the consecration of the bread signifies the body of the Lord, when it is said, This is my body, the body itself of Christ the Lord will be in the Eucharist by force of the sacrament. But since to the body are united the blood, soul, and divinity, all these also will be in the sacrament, not indeed by virtue of the consecration, but as united to the body. And these are said to be in the sacrament by concomitance, in which manner it is clear, that in the sacrament is contained Christ whole and entire ; for when any two things are actually united, where one is, there also, of necessity, must the other be. It, there fore, follows that Christ, whole and entire, is so contained as well under the species of bread, as of wine ; that even as, under the species of bread, are truly present not only the body, but also the blood and Christ entire, so also, under the species of wine, are contained not only the blood, but also the body and Christ entire.

Question 33. Why there is a Twofold Consecration in the Eucharist. But although that such is the case, ought to be most certain and most convincing to all the faithful ; yet with very good reason was it ordained, that two distinct conse crations should take place, first to represent more completely the passion of our Lord, in which his blood was separated from his body, wherefore in the consecration we mention the effusion of his blood, and next, because, as the sacra ment was to be used by us as the food of the soul, it was fitting that it should be instituted as meat and drink, which evidently constitute the perfect sustenance of the body.

Question 34. Christ, ivkole and entire, is present in each Particle of either Species.

Nor is it to be omitted, that Christ, whole and entire, is contained not only under either species, but also in each particle of either species. For so writes St. Augustine, Each receives Christ the Lord, and he is entire in each portion ; nor is he diminished for each severally, but gives himself entire in each.m This is, also, an obvious inference from the Evangelists, for we must not suppose that each portion of the bread was consecrated by our Lord, applying to it separately the form of consecration ; but that all the bread sufficient to perform the sacred mysteries, and to be distributed to the apostles, was consecrated at the same time, and with the same form. That such was the case, also, in the consecration of the chalice, appears from these, words of the Saviour : Take and divide it among you.n Our expositions hitherto have had for their object to enable pastors to show, that in the sacrament of the Eucharist are contained the true body and blood of Christ.

Question 35. After Consecration, none of the Substance of the Matter of this Sacrament remains.

The next subject which we proposed to ourselves, and which [the pastors] are to set forth, is, that after consecration the substance of the bread and wine does not remain in the sacrament. This, although well calculated to excite the most profound admiration, is yet a necessary consequence from what has been already proved \ for if, after consecration, the body of Christ is really and truly present under the species of bread and wine, not having been there before, it must have become so by change of place, by creation, or by the change of another thing into it. Now that the body of Christ cannot be rendered present by change of place is evident, as it would then cease to be in heaven ; for what ever is moved must necessarily cease to occupy the place from which it is moved. Still less can we suppose that the body of Christ is rendered [present by creation, an idea ,1 which cannot even be conceived in thought. It remains, therefore, that the body of our Lord be contained in the sacrament, because the bread is changed into it ; and there fore it necessarily follows, that none of the substance of the bread remains.

Question 36. Transiibttcvntiat'ionf as approved by the Councils, has its Foundation in the Scriptures.

Hence our fathers and predecessors in the faith, in the great Council of Lateran, and in that of Florence,? con firmed by express decrees the truth of this article. By the Council of Trent, however, it was still more explicitly defined in these words : If any one shall say, that in the sacred and holy sacrament of the Eucharist, the substance of the bread and ivine remains, conjointly with the body and blood of our Lord Jesus Christ, let him be anathema. The doctrine thus defined it was easy to infer from the testimony of Scripture, and, first, from what our Lord himself said, when instituting this sacrament : This is my body? for the force of the word, this, is to point out the entire substance of the thing present ; but if the substance of the bread remained, the words, This is my body, would appear to be by no means said with truth. Again, Christ the Lord says in John : The bread which I will (jive is my flesh for the life of the world thus calling his flesh bread. He added a little after : Except ye eat the flesh of the Son of Man, and drink his blood, ye shall have no life in you ; and again : My flesh is meat indeed, and my blood is drink indeed.™ When, therefore, in terms so clear and perspicuous, he calls his flesh bread and true food, and his blood true drink, he appears to have sufficiently declared that none of the substance of the bread and wine remains in the sacrament.

P Elor. in epist. Eugenii IV. data ad Arm. et a Concilio approbata.

Question 37. In what manner the Fathers acknowledged Tranmbstantiation in t?ds Sacrament.

That such also has at all times been the concurrent doc trine of the holy Fathers, whoever turns over their pages will easily perceive. St. Ambrose writes thus : You perhaps say, this is my common bread : before consecration that bread is indeed bread ; but after consecration, from bread it becomes the flesh of Christ? The more easily to prove this position he afterwards adduces a variety of examples and comparisons. But in another place, when explaining these words : What soever the Lord pleased lie, hath done in heaven and in earth,™ he says : Although the form of bread and wine is visible, yet. are we to believe that after consecration, there is nothing but the flesh and blood of Christ Explaining the same doctrine almost in the same words, St. Hilary taught, that although externally it appear bread and wine, yet in reality it is the body and blood of the Lordj

Question 38. Vfliy the Eucharist is called Bread after Consecration.

But here let pastors admonish, that we should not at all be surprised, if after consecration it is also called bread ; for by this name the Eucharist has been called, because it has the appearance, and still retains the quality, natural to bread, of supporting and nourishing the body. That in the usage of Scripture-phraseology things are called by what they appear to be, is sufficiently shown from what is recorded in Genesis, that Abraham saw three men, whereas, in reality, they were three angels ;z and the two, who appeared to the apostles, at the ascension of Christ the Lord into heaven, although angels, are called men

Question 39. TJie Manner in which this, so wondrous a Conversion, takes place.

The exposition of this mystery is most difficult. Pastors will however endeavour to explain the manner of this ad mirable conversion to those who have made further progress in the knowledge of divine things ; for those who are yet rather weak may, it is to be feared, be overwhelmed by the greatness of the subject. This conversion then is such, that the whole substance of the bread is changed, by the divine power, into the whole substance of the body of Christ, and the whole substance of the wine, into the whole substance of the blood of Christ, without any change in our Lord. For Christ is neither generated, nor changed, nor increased, but remains entire in his substance. Declaring this mystery, St. Ambrose says : Thou seest how operative are the words of Christ. If then so great is the efficacy of the words of the Lord Jesus, as that things should begin to exist that had no existence, the world for instance, with how much greater power can it continue in being things that had existence, and change them into another ?b To the same effect other ancient Fathers of most grave authority have written. Thus, St. Augustine says : We confess that before consecration it is bread omd wine, the produce of 'nature ; but after consecration, the body and blood of Christ, which the blessing consecrated.0 The body, says Damascene, is truly united to the Divinity, the body born of the holy Virgin; not that the body assumed itself descends from heaven, but that the bread itself and wine are transmuted into the body and blood of 'Christ

Question 40. This Wondrous Conversion is appropriately called Transubstantiation.

This admirable conversion then, as the Sacred Council of Trent has taught, is accurately and appropriately called by the holy Catholic Church Transubstantiationf for as natural generation, because in it the form [of existence] is changed, may properly and appropriately be called transformation j so, in like manner, to express the change that takes place in the sacrament of the Eucharist, in which the whole substance of one thing passes into the whole substance of another, the word Transubstantiation was rightly and wisely introduced by our predecessors in the faith.

Question 41. The Manner of Transubstantiation, and the Place in which Christ is in this Sacrament, must not be curiously searched into.

But in accordance with the principle so often repeated by the Fathers, the faithful are to be admonished that they do not inquire too curiously into the manner in which this change may be made, for it defies our powers of conception, nor have we any example of it in natural changes, nor in the creation of things itself. The change itself is to be learnt by faith; the manner thereof is not to be made a subject of too curious inquiry. Pastors should also use no less caution in explaining the mysterious manner, in which the body of our Lord is contained whole and entire under the least particle of the bread : such disputations will scarcely ever have to be entered upon; should, however, Christian charity require it, the pastor will recollect previously to fortify the minds of the faithful, by reminding them that no thing shall be imjwssible tvith Gfod.f

Question 42. TJie Body of Our Lord present in the Eucharist not as in a Place.

They must next teach, that Christ our Lord is not in this sacrament as in a place ; for place regards things themselves, inasmuch as they possess any magnitude ; and we do not say that Christ our Lord is in the sacrament inasmuch as he is great or small, terms which appertain to quantity; but inasmuch as he is a substance. For the substance of the bread is changed into the substance of Christ, not into his magnitude or quantity; and substance, no one will doubt, is con tained in a small as well as in a large space. The substance of the air and its entire nature, for instance, whether in a large or small quantity, and that of water, whether confined in a small vessel, or flowing in a river, must necessarily be the same. As, then, to the substance of the bread, succeeds the body of our Lord, we must needs confess it to be in the sacrament after exactly the same manner, as was the sub stance of the bread before consecration; but whether it was present in great or small quantity, was altogether a matter of indifference.

Question 43. In this Sacrament there is no Substance in which the Accidents of Bread and Wine remain.

The third effect, namely, the existence of the species of bread and wine in the sacrament without any subject, an effect in this sacrament as stupendous as it is admirable. What has been said in explanation of the two preceding effects must facilitate the exposition of this third point; for it having been already proved, that in the sacrament are truly the body and blood of our Lord, so that the substance of the bread and wine no longer remain, and whereas the accidents cannot inhere in the body and blood of Christ ; it remains that, in a manner altogether superior to the order of nature, they subsist of themselves, inhering in no subject. This has been the uniform and constant doctrine of the Catholic Church; and may also be easily confirmed by the authority of those testimonies, by which it was already made clear, that no substance of bread and wine exists in the Eucharist.

Question 44. Wherefore Christ was willing to deliver up Ms Body and Blood under the form of Bread and Wine.

But nothing is better suited to the piety of the faithful, than, omitting the more subtle disquisitions, to venerate and adore the majesty of this admirable sacrament; and next, to revere the supreme providence of God in the institution of the holy mysteries, under the form of bread and wine. For whereas to eat human flesh or drink human blood is most revolting to human nature, most wisely has [God] ordained the administration of the most holy body and blood of Christ, under the form of those things, that is of bread and wine, with which, as our principal daily and common food, we are especially delighted. Two other advan tages are also added ; one, that we are freed from the calumnies of infidels, which we should not easily escape, if we seemed to eat the body and blood of our Lord under its proper human form ; the other that, while receiving the body and blood of the Lord under a form in which he is not per ceptible to the senses, our faith is thus very much augmented ; which indeed, according to the well-known observation of St. Gregory, has no merit where reason gives proof.% But these are matters that are not to be expounded to the people without much caution, taking into consideration the capacity of the hearers and the necessity of the times.

Question 45. What Benefit is to be derived from worthily communicating in the Body and Blood of our Lord.

But with regard to the admirable virtue and fruits of this sacrament, there is no class of the faithful, to whom a know ledge of these things does not belong, and to whom it should not appear most necessary. For what is said at such length on this sacrament has principally for object, to make the faithful sensible of its advantages. As however no language can convey an adequate idea of its utility and fruits, pastors must be content to treat of one or two points, in order to show what an abundance and profusion of all goods are con tained in those sacred mysteries. This he will in some degree accomplish, if, having explained the efficacy and nature of all the sacraments, he compare the Eucharist to a fountain, the other sacraments to rivulets. For the holy Eucharist is truly and necessarily to be called the fountain of all graces, containing, as it does, after an admirable manner, the foun tain itself of celestial gifts and graces, and the author of all the sacraments, Christ our Lord, from whom, as from its source, whatever of goodness and perfection the other sacra ments possess is derived. Hence therefore may we easily infer, what most ample gifts of divine grace are bestowed on us by this sacrament.

Question 46. The Eucharist conveys to the Soul the same Benefits as Bread and Wine to the Body.

It would also appear expedient, to consider attentively the nature of bread and wine, which are the symbols of this « Horn. 26, in Evangelia.

sacrament. For what bread and wine are to the body, the Eucharist is to the health and delight of the soul, but after a superior order. For this sacrament is not, like bread and wine, changed into our substance; but we are, in some wise, changed into its nature, so that to this subject we may with propriety transfer these words of St. Augustine : / am the food of the grown: grow, and thou shalt eat me; nor shalt thou change me into thee, as thy bodily food, but thou shalt be changed into me.

Question 47. VII. In what manner Grace is conferred ly this Sacrament.

If then grace and truth came by Jesus Christ, they must also flow into the soul, which receives, with purity and holiness, him who said of himself, He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him ;J for those who, with the zeal of piety and religion, receive this sacra ment, must, beyond all doubt, receive the Son of God into their souls, so as to be ingrafted, as living members, on his body ; for it is written, He that eateth me, even he shall live by me ; k also, The bread which I will give is my flesh, for the life of the world.1 Explaining which passage, St. Cyril says, The Word of God, uniting himself to his own flesh, imparted to it a vivifying power : it became him, therefore, to unite him self to our bodies after a wonderful manner, through his sacred flesh and precious blood, which we receive in the bread and wine, consecrated by his vivifying benediction.10-

Question 48. A Man, defied and dead in sins, is not vivified 1y receiving the Eucharist,, even though this Sacrament is said to confer Grace.

When then it is said, that by the Eucharist grace is imparted, pastors must admonish that this must not be understood that, really to receive this sacrament with profit, it is not necessary to have previously received grace. For as natural food can be of no use to the dead, so in like manner the sacred mysteries can evidently nothing avail that soul which lives not by the spirit. Hence it is, that this sacra ment has been instituted under the forms of bread and wine, to signify that the object of its institution is not to recall the soul to life, but to preserve its life. But we say that this sacrament imparts grace, because even the first grace, with which all should be endued before they presume to approach the holy Eucharist, lest they eat and drink judgment to them selves is given to none, unless they receive in wish and desire this very sacrament, for the Eucharist is the end of all the sacraments, and the symbol of ecclesiastical unity and brotherhood ; and outside the Church none can attain grace.

Question 49. In what manner the Soul is refreshed and increased ~by this Spiritual Food.

Again, since the body is not only supported but also increased by natural food, and from it the taste every day derives new relish and pleasure, so also is the soul not only sustained but invigorated by feasting on the food of the Eucharist, which gives to the spirit an increasing zest for heavenly things. Most truly and fitly therefore do we say, that grace is imparted by this sacrament, for it may be justly compared to manna, having in it the sweetness of every taste.®

Question 50. The Eucharist remits Venial Sins.

That by the Eucharist are remitted and pardoned lighter sins, commonly called venial, should not be matter for doubt. For whatever the soul has lost through the ardour of passion, by falling into some slight offence, all this the Eucharist, cancelling those same lesser faults, repairs, in the same man ner (not to depart from the illustration already adduced), that we feel that by natural food is restored and repaired gradually the daily waste and falling away caused by the force of the vital heat within us. Justly therefore has it been said of this heavenly sacrament by St. Ambrose, That daily bread is taken as a remedy for daily infirmity.? But these things are to be understood of those sins, of which the mind has no strong perception, and in which it has no pre vailing delight.

Question 51. By this same Sacrament the Soul is also preserved from Future Evils.

There is, furthermore, such a force in the sacred mysteries, as to preserve us against the contagion of sin, and keep us safe from the assaults of temptation, and is, as it were, a heavenly medicine, which prepares the soul against the easy approach and infection of virulent and deadly disease. Hence, as St. Cyprian records, when the faithful were for merly hurried in multitudes by tyrants to torments and death, because they confessed the name of Christ, it was an ancient usage in the Catholic Church, to give them, by the hands of the bishop, the sacrament of the body and blood of our Lord, lest, perhaps, overcome by the severity of their sufferings, they should fail in the saving conflict. Q It also restrains and represses the lusts of the flesh, for whilst it inflames the soul more ardently with the fire of charity, it of necessity extinguishes the ardour of concupiscence.

Question 52. In ivhat way an Approach to Eternal Glory is opened Inj this Sacrament.

Finally, to comprise all the advantages and blessings of this sacrament in one word, it must be taught that the holy Eucharist is most efficacious towards the attainment of eternal glory; for it is written, Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day;1 that is to say, by the grace of this sacrament men enjoy the greatest peace and tranquillity of conscience during this life ; and, when the hour of departing from this world shall have arrived, they, like another Elias, who in the strength of the cake baked on the hearth, walked to Horeb, the mount of God,s invigorated by the strengthening influence of this [heavenly food], will ascend to unfading glory and never- •ending bliss.

All these matters must be most fully expounded to the faithful by the pastors, if they but dilate on the sixth, chapter of St. John, in which are developed the manifold effects of this sacrament ; or if, glancing at the admirable actions of Christ our Lord, they show that if they who received him beneath their roof during his mortal life, or were restored to health by touching his vesture, or the hem of his garment,” were justly and deservedly deemed most blessed, how much more fortunate and happy we, into whose soul, resplendent as he is with unfading glory, he disdains not to enter, to heal all its wounds, to adorn it with his choicest gifts, and unite it to himself !

Question 53. The Different Manners of communicating the Body and Blood of the Lord.

But that the faithful people may learn to be zealous for the better gifts,v it must be shown who they are, that can obtain these abundant fruits from the holy Eucharist, reminding them that there is not one way of communicating only. Wisely and rightly, then, did our predecessors in the faith, when, as we read in the Council of Trent,w they distinguished three methods of receiving this sacrament; for some receive it sacramentally only; such are those sinners who dread not to approach the holy mysteries with polluted lips and heart, who, as the apostle says, eat and drink, the Lord's body unworthily Of this class of communicants St. Augustine says, He who dwdls not in Christ, and in whom Christ dwells not, most certainly does not eat spiritually his flesh, although carnally and visibly Jie press with his teeth the sacrament oj his flesh and bloodl Those therefore who receive the sacred mysteries with such a disposition, not only obtain no fruit therefrom, but, as the apostle himself testifies, eat and drink judgment to themselves, z Others are said to receive the Eucharist in spirit only; they are those who, inflamed with a lively faith, which ivorketh by charity? participate, in wish and desire, of that celestial bread, from which they receive, if not the entire, at least very great fruits. Lastly, there are some who receive the holy Eucharist both sacramentally and spiritually, those who, according to the teaching of the apostle, having first proved themselves, and having ap • proached this divine banquet, adorned with the nuptial garment, derive from the Eucharist those most abundant fruits, which we have already described. Hence it is clear that those who, having it in their power to receive with fitting preparation the sacrament of the body of the Lord, are yet satisfied with a spiritual communion only, deprive themselves of the greatest and most heavenly advantages.

Question 54. Before any one draiv nigh unto the Eucharist, the Mindmiist be fitly prepared.

We must now teach the manner in which the minds of the faithful should be previously prepared for the sacra- . mental communion of the Eucharist. And first, to show clearly the veiy great necessity of that preparation, to them must be proposed the example of the Saviour. For before he gave to his apostles the sacrament of his body and blood, although they were already clean, he washed their feet,a to declare that we ought to use all diligence to bring with us to the participation of the holy mysteries the greatest integrity and innocence of mind. In the next place, the faithful are to understand, that as any one who approaches with a mind very well prepared and disposed, is enriched with the most ample gifts of heavenly grace, so, on the contrary, he who approaches unprepared not only derives from it no advantage, but the greatest disadvantages and detriments. For it is the property of the best and most salutary things, if used seasonably, to be of the greatest benefit, but if they be applied at an unseasonable time, to prove pernicious and destructive. It cannot, therefore, be matter of surprise that the greatest and most exalted gifts of God, when received into a soul well disposed, are of the utmost assistance to us towards the attainment of heavenly glory ; whilst, if we present ourselves in an unworthy state, they bring eternal death. Of this the ark of the Lord affords a convincing proof : the people of Israel possessed nothing more precious than the the ark of the covenant, through which most important and innumerable blessings were afforded them from God ; but, when, borne away by the Philistines, it brought upon them a most destructive plague, and the heaviest calamities, with eternal disgrace.6 Food also, when received into a stomach in a healthy state, nourishes and sup ports the body ; but the same food, when received into a stomach full of vicious humours, generates malignant disease.

Question 55. In what manner the Mind ought to le prepared for the Eucharist.

The first preparation, then, which the faithful should make, is to distinguish table from table, this sacred table from other profane tables/ this heavenly bread from common bread. This takes place when we firmly believe that the body and blood of the Lord is really and truly present, of him whom the angels adore in heaven, at whose nod the pillars of heaven fear and tremble, with whose glory the heavens and the earth arefull. This is to discern the body of the Lord, in accordance with the admonition of the apostle, venerating rather, as we ought, the greatness of the mystery, than too curiously and disputatiously investigating its truth. Another very necessary preparation is for each one to ask himself if he be at peace with, if he sincerely and from his heart love his neighbour ; for we read in Matthew : There fore, if thou bring thy gift before the altar, and there remeinberest that thy brother hath ought against thee, leave there thy gift before the altar, and first go to be reconciled to thy brother, and then come and offer thy gift) We should next carefully examine our conscience, lest perhaps we be defiled by some deadly k sin, of which it is necessary to repent, in order to be cleansed from its defilement, by the medicine of contrition and confession. For it has been declared by the Council of Trent that 110 one conscious of mortal sin, and having an opportunity of a confessor, however contrite he may seem to himself, is to receive the holy Eucharist, until he has been purified by sacramental confession.1 “We should also reflect, in the silence of our own hearts, how unworthy we are that God should bestow on us this divine gift, and with the cen- turion, of whom our Lord himself declared, that he had not found so great faith in Israel, we should from the heart exclaim : Lord, I am not worthy that thou shouldst enter under my roof.m “We should also put the question to ourselves, whether we can say with Peter : Lord, thou knowest that I love thee ; n for we should recollect, that he who sat down at the feast of the Lord without a nuptial garment, was cast into a darksome prison, and consigned to eternal punishments.0 Nor should our preparation be confined to the soul : but it should likewise extend to the body ; for we are to approach the holy table fasting, not having eaten or drunk at all – at least from the preceding midnight P up to the very moment in which we receive the holy Eucharist. The dignity of so great a sacrament also demands that, for some days previous to communion, married persons abstain from the marriage duty, admonished by the example of David, who, when about to receive the shew-bread from the hands of the priest, declared that he and his servants had been clean from inter course with their wives for three days. This is a summary of the principal things to be observed by the faithful, in order to prepare themselves to receive the sacred mysteries with advantage, for to these heads may easily be reduced all other preparations.

Question 56. All Christians bound to communicate once a-year at least.

But lest any may possibly be rendered more negligent to receive this sacrament, by the supposed labour and difficulty of such a preparation, the faithful are frequently to be ad monished, that to all is addressed the law that obliges us to receive the holy Eucharist ; and it has, moreover, been de clared by the Church, that whoever shall not have commu nicated at least once a year, at Easter, subjects himself to sentence of excommunication.1

Question 57. Hoio often, and at what seasons, the Eucharist should le received.

Let not the faithful, however, deem it enough to receive the body of the Lord once a year only, in obedience to the authority of this decree : for they should approach oftener ; but whether monthly, weekly, or daily, can be decided by no fixed universal rule. St. Augustine, however, lays down a most certain standard : Live, says he, in such a manner as to be able to receive daily It will therefore be the part of the pastor frequently to exhort the faithful that, as they think it necessary every day to furnish nourishment for the body, they should also not neglect daily to feed and nourish the soul with this sacrament ; for the soul, it is evident, stands not less in need of spiritual than the body of natural food. And here it will be most beneficial to recapitulate the immense and divine advantages which, as we have already shown, follow from sacramental communion. The figure of the manna must also be mentioned, which it was necessary to use every day, in order to repair the strength of the body ; as well as the authorities of the holy Fathers, which earnestly recommend the frequent participation of this sacrament ; for the words, Thou sinnest daily ; receive daily, are not the sentiment of St. Augustine alone, but also, as any one upon diligent inquiry will easily discover, the sentiment of all the Fathers who wrote on this subject.u

Question 58. That it was the Custom of old in the Church to communicate frequently.

That there was once a time, when the faithful received the Eucharist daily, we learn from the Acts of the Apostles ; for all who then professed the Christian faith burned with such true and sincere charity, that giving themselves up, as u The following references are given : – August, de verbis Dom. serm. xxviii. Ambr. lib. v. de saeram. c. 4. Aug. Epist. cxviii. c. 3. Item, Ignat. ad Epb.es. satis ante finem. Basil. Epist. ad Cagsar. patr. Ambr. lib. iii. de sacr. c. 4. Chrysost. horn. Ixi. ad pop. Antioch. Cypr. de Ora. Dominica ad hsec verba, panem nostrum quot. Hieron. epist. ad Lucin. vers. finem. Cyril, c. 3, in Joan. c. 37. Vide etiam de consecr. dist. ii. per multa capita.

they did without ceasing, to prayer and other works of piety,v they were found prepared to receive every day the sacred mysteries of the Lord's body. This practice, which seems to have been interrupted, was again partially revived by St. Anacletus, most holy pope and martyr, who commanded that the ministers, assisting at the sacrifice of the mass, should communicate; an ordinance which he declares to be instituted by the apostles. w It was also for a long time a custom in the Church, that, as soon as the sacrifice was ended, the priest, after he had taken the Eucharist, turning to the congregation, invited the faithful to the holy table in these words : Come, brethren, to the communion ; and those who were prepared, then received the holy mysteries with the greatest devotion ;x but subsequently, when charity and devotion had grown so cold, that the faithful very rarely approached the communion, it was decreed by Pope Fabian/ that all should communicate thrice every year, at Christmas, at Easter, and at Pentecost, a decree which was subsequently confirmed by many councils, particularly by the first of Aga tha.2 When at length things had come to such a pass, that not only was this holy and salutary ordinance unobserved, but communion was deferred even for several years, it was decreed in the Council of Lateran, that all the faithful should communicate at least once a year, at Easter, and that those who might have neglected to do so should be prohibited access to the Church.

Question 59. It is not fitting to administer the Eucharist to Children who are not yet in possession of Reason.

But although this law, sanctioned by the authority of God and the Church, appertains unto all the faithful, it must nevertheless be taught that those are excepted, who, by reason of their tender age, have not yet attained the use of reason. For they are incapable of discerning the Holy Eucharist from profane and common bread, and cannot bring with them to its reception piety and religion of mind. And such conduct would also appear quite inconsistent with the ordinance of Christ the Lord : Take ye, and eat ;a for infants are evidently incapable of taking and eating. In some places, it is true, an ancient practice prevailed of giving the holy Eucharist also to infants ;b but however, as well for the reasons already assigned, as for others most agreeable to Christian piety, this practice has been long discontinued by authority of the same Church.

Question 60. A t what Age the Holy Mysteries are to be given to Children.

But the age at which children should be admitted to the sacred mysteries, no one can better determine than the father and the priest, for it is their office to examine, and to inquire from the children, whether they have acquired any know ledge of, and experience a relish for, this admirable sacra ment.

Question 61. It is sometimes allowable to admit the Insane to Communion.

To persons, moreover, in a state of insanity, and at the time incapable of sentiments of piety, the sacraments are on no account to be given. If, however, before they became in sane, they evinced a pious and religious disposition of mind, they, according to the decree of the Council of Carthage, may be admitted to its participation at the close of life, provided there be no claoger to be apprehended of easing the stomach, or of other indignity and inconvenience.

Question 62. The Laity must not communicate under loth Jcinds.

As to the rite to be observed in communicating, pastors will teach, that the law of the holy Church interdicts communion under both kinds to any one but the officiating priests, without the authority of the Church itself. Christ, it is true, as has been explained by the Council of Trent, d instituted, and delivered 'to his apostles, at his last supper, this most sublime sacrament under both kinds ; but it does not follow, that, by doing so, our Lord and Saviour established a law ordering its administration to all the faithful under both species. For speaking of this sacrament, he himself frequently mentions it under one kind only, as, for instance, when he says : If any man eat of this bread, he shall live for ever, and : The bread that I will give is my flesh for the life of the world, and : He that eateth this bread shall live for

Question 63. Reasons why the Church has granted the Use of One Species only.

It is clear that the Church f was influenced by numerous and most cogent reasons, not only to approve, but also to confirm by authority of its decree, the general practice of communicating under one species. In the first place, the greatest caution was necessary to avoid spilling the blood of the Lord on the ground, a thing that seemed not easily to be avoided, if the chalice had been administered in a large assemblage of the people. In the next place, whereas the holy Eucharist ought to be in readiness for the sick, it was very much to be apprehended, were the species of wine to remain long unconsumed, that it might turn acid. Besides, there are many who cannot at all bear the taste or even the smell of wine ; lest, therefore, what is intended for the spiritual health should prove noxious to the health of the body, it has been most prudently sanctioned by the Church, that it should be administered to the people under the species of bread only. We may also further observe that, in many countries, wine is extremely scarce, nor can it moreover be brought from elsewhere without incurring very heavy ex penses, and encountering very tedious and difficult journeys. Finally, a circumstance of the utmost importance, means f This most dangerous and fanciful practice is of modern origin. See the copious proofs of its variance with the practice of the early church, collected by Bishop Beveridge, on Art. XXX. “ It is very clear that throughout the East the cup has never been denied ; nor was it denied in the West for twelve or thirteen hundred years.” – Dr. Pusey's sermon on the “Rule of Faith” (Oxford, 1851).

were to be taken to uproot the heresy s of those who denied that Christ, whole and entire, is contained under either species, and asserted that the body is contained under the species of bread without the blood, and the blood under the species of wine without the body. In order therefore toplace more clearly before the eyes of all the truth of the Catholic faith, communion under one kind, that is, under the species of bread, was most wisely introduced. There are also other reasons, collected by those who have treated 011 this subject, and which, if it shall appear necessary, can be adduced by the pastors. To omit nothing doctrinal on this sacrament, we now come to speak of its minister, a point,, however, on which scarcely any one can be ignorant.

Question 64. The Priest alone is the Minister of the Eucharist.

It must be taught, then, that to priests alone has been given power to consecrate, and administer to the faithful, the holy Eucharist. That this has been the unvarying practice of the Church, that the faithful should receive the sacrament from the priests, and that the officiating priests should communicate themselves, has been explained by the holy Council of Trent, which has also shown that this practice, as having proceeded from apostolic tradition, is to be religiously re tained, particularly as Christ the Lord has left us an illustrious example thereof, having consecrated his own most sacred body, and given it to the apostles with his own hands.1 But to consult in every possible way the dignity of so august a sacrament, not only is the power of its administration en trusted exclusively to priests, but the Church has also prohibited by a law any but consecrated persons, unless some case of great necessity intervene, to dare handle or touch the sacred vessels, the linen or other instruments necessary to its completion.

g Bishop Burnet on Art. XXX. supplies, perhaps, the best historical commentary on this subject.

Question 65. The Eucharist may be consecrated or administered by Wicked Priests.

Priests themselves and the rest of the faithful may hence understand, with what piety and holiness they should be endued, who approach to consecrate, administer, or receive the Eucharist. What however was already said of the other sacraments, that, provided what appertains to their perfect nature be duly observed, they are equally valid, even if administered by unholy hands, holds good also with regard to the sacrament of the Eucharist. For we are to believe that all these depend not on the merit of the minister, but are operated by the virtue and power of Christ our Lord. These are the things necessary to be explained regarding the Eucharist as a sacrament. We must now proceed to explain its nature as a sacrifice, that pastors may understand what are the principal instructions, which they ought to impart to the faithful on Sundays and holidays, regarding this mystery, in conformity with the decree of the holy Council [of Trentp

Question 66. The Eucharist is the Peculiar Sacrifice of the New Testament, and is most acceptable to God.

For this sacrament is not only a treasure of heavenly riches, which, if we turn to good account, will obtain for us the grace and love of God ; but it also possesses a peculiar charac ter, by which we are enabled to make some return to God, for the immense benefits bestowed upon us. How grateful and acceptable to God is this victim, if duly and legitimately immolated, is inferred from the consideration, that if the sacrifices of the Old Law, of which it is written : Sacrifice and oblation thou wouldest not,k and again : If thou hadst desired sacrifice, I would indeed have given it : with burntofferings thou unit not be delighted, were so pleasing and acceptable in the Lord's sight that, as the scripture testifieth, from them God smelled a sweet savour, that is to say, they were grateful and acceptable to him, what have we not to hope from that sacrifice, in which is immolated and offered He himself, of whom a voice from heaven twice proclaimed : This is my beloved Son, in whom I am well pleased ? n This mystery therefore pastors will carefully explain, that when the faithful are assembled at the celebration of divine service, they may learn to meditate with attention and devotion on the sacred things, at which they are present.

Question 67. What arc the Reasons for which the Eucharist was instituted ly Christ the Lord.

They will teach then, in the first place, that the Eucharist was instituted by Christ for two purposes, one, that it might be the heavenly food of our souls, enabling us to support and preserve spiritual life ; the other, that the Church might have a perpetual sacrifice, by which our sins might be ex piated, and our heavenly Father, ofttimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of just chastisement to clemency. Of this thing we may observe a type and resemblance in the paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and sacrifice.0 Nor could our Saviour, when about to offer himself to God the Father on the altar of the cross, have given any more illustrious indication of his unbounded love towards us, than by bequeathing to us a visible sacrifice, by which that bloody sacrifice, which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with the greatest utility, to the consummation of ages, by the Church diffused throughout the world.

Question 68. The Difference between the Eucharist as a Sacrament and Sacrifice.

But [between the Eucharist as a sacrament and a sacrifice] the difference is very great; for as a sacrament it is per fected by consecration ; as a sacrifice, all its force consists in its oblation. When therefore kept in a pyxis,? or borne to the sick, it is a sacrament, not a sacrifice. As a sacrament also, it is to them that receive it, a source of merit, and brings p /. e, a small box or casket.

with it all those advantages which have been already men tioned ; but as a sacrifice, it is not only a source of merit, but also of satisfaction ; for as, in his passion, Christ the Lord merited and satisfied for us ; so also those who offer this sacrifice, by which they communicate with us, merit the fruit of his passion, and satisfy [for sin].

Question 69. At what Time this Sacrifice of the New Testament was instituted.

With regard to the institution of this sacrifice, the holy Council of Trent 1 has left 110 room for doubt, by declaring that it was instituted by our Lord at his last supper ; whilst it condemns under anathema all those who assert, that in it is not offered to God a true and proper sacrifice ; or that to offer means nothing else than that Christ is given as our spiritual food.

Question 70. Sacrifice not to be offered to the Saints, nor to any Creature.

Nor did [the Council] omit carefully to explain, that to God alone is offered this sacrifice/ For although the Church sometimes offers Masses in honour and memorial of the saints, yet she teaches that the sacrifice is offered, not to them, but to God alone, who has crowned the saints with immortal glory. Hence the priest never says : / offer sacrifice to thee Peter, or to thee Paul; but, whilst he offers sacrifice to God alone, he renders him thanks for the signal victory won by the blessed martyrs, and thus implores their patronage, that they, whose memory we celebrate on earth, may vouchsafe to intercede for us in heaven

Question 71. Whence is derived this Doctrine of the Sacrifice and Priesthood of the New Law.

But this doctrine, handed down by the Catholic Church, concerning the true nature of this sacrifice, she received from the words of our Lord, when, on that last night, com mitting to his apostles these same sacred mysteries, he said : Do tins in remembrance of me f for then, as was defined by the holy Synod, did he ordain them priests, and command that they and their successors in the priestly office, should immolate and offer in sacrifice his body. Of this the words of the apostle to the Corinthians also afford a sufficient proof : Ye cannot, says he, drink the cup of the Lord, and the cup of devils : ye cannot be partakers of the Lord's table, and of the table of devils.11 As then, by the table of devils, must be under stood the altar, on which sacrifice was offered to them ; so also, that the conclusion proposed to himself by the apostle may be legitimately deduced, by the table of the Lord can be understood nothing else than the altar, on which sacrifice was offered to the Lord.

Question 72. Under ichat Figures and Prophecies this Sacrifice was signified.

Should we look for figures and prophecies of this sacrafice in the Old Testament, in the first place Malachi most clearly prophesied thereof in these words : From the rising of the sun even unto the going down of the same, my name is great among the Gentiles, and in every place, there is sacrifice, and there is offered to my name a pure oblation ; for my name is great among the Gentiles, saith the Lord of Jiosts.v More over, this victim was foretold, as well before as after the promulgation of the Law, by various kinds of sacrifices ; for this victim alone, as the perfection and completion of all, comprises all the blessings, which were signified by the other sacrifices. In nothing, however, do we behold a more lively image of the eucharistic sacrifice, than in that of Melchisedech ;w for the Saviour himself offered to God the Father, at his last supper, his body and blood, under the appearances of bread and wine, declaring that he was constituted a priest for ever after the order of Melchisedech.x

Question 73. The Sacrifice of the Mass the same with that offered on the Cross.

We therefore confess that the sacrifice of the Mass is and ought to be considered, one and the same sacrifice with that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered himself, once only/ a bloody sacrifice on the altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord : Do this in remembrance of me.

Question 74. There is also One Priest of both.

The priest is also one and the same, Christ the Lord ; for the ministers who offer sacrifice, consecrate the holy mysteries, not in their own person, but in that of Christ, as the words of consecration itself show, for the priest does not say : This is the body of Christ, but, This is my body ; and thus acting in the person of Christ the Lord, he changes the sub stance of the bread and wine into the true substance of his body and blood.

Question 75. The Mass, a Sacrifice of Praise and Propitiation.

This being the case, it must be taught without any hesitation that, as the holy council2 [of Trent] has also explained, the sacred and holy sacrifice of the Mass is not a sacrifice of praise and thanksgiving only, or a mere commemoration of the sacrifice performed on the cross, but also truly a propitiatory sacrifice, by which God is appeased and rendered propitious to us. If, therefore, with a pure heart, a lively faith, and affected with an inward sorrow for our trans gressions, we immolate and offer this most holy victim, we shall, without doubt, obtain mercy from the Lord, and grace in time of need for so delighted is the Lord with the odour of this victim, that, bestowing on us the gift of grace and repentance, he pardons our sins. Hence this usual prayer of the Church : As often as the commemoration of this victim is celebrated, so often is the tvork of our salvation being done, that is to say, through this unbloody sacrifice now to us the most plenteous fruits of that bloody victim.

Question 76. The Sacrifice of the Mass is available even to the Dead. Pastors will next teach, that such is the efficacy of this sacrifice, that its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated. For, according to the most authentic apostolic tradition, it isnot less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities, and difficulties of every sort.c

Question 77. No Mass, celebrated according to the Common Usage of the Church, can be called private.

It is hence easy to perceive, that all Masses, as being con ducive to the common interest and salvation of all the faithful, are to be considered common to all.

Question 78. To what do the Ceremonies of this Sacrifice appertain. This sacrifice is accompanied by many very august and solemn rites, none of which is to be deemed superfluous or unmeaning ; for all on the contrary tend to display more fully the majesty of so great a sacrifice, and to excite the faithful, when beholding these saving mysteries, to the con templation of the divine things, which lie concealed under that sacrifice. On these rites however it is unnecessary to say more, as well because the subject seems to demand a more lengthened treatment than is compatible with our purpose, as because the clergy have at hand an almost endless variety of treatises and commentaries, written on this subject by pious and very learned men. Suffice it then to have hitherto explained, with the divine assistance, the principal heads of those things that regard the Eucharist, both as a sacrament and sacrifice.

Question 1. The Doctrine of Penance is to be carefully and frequently inculcated upon the Ears of Christiana.

As the frailty and weakness of human nature are known to all easily, and felt by each for himself, no one can be ignorant how great is the necessity of the sacrament of penance. If, then, the attention to be given to each subject by pastors is to be measured by the magnitude and weight of the matter that is treated of, we must fully confess that, in explaining this subject, they can never be sufficiently assiduous. The exposition, moreover, of this sacrament demands greater .accuracy than that of baptism, inasmuch as baptism is ad ministered but once, and cannot be repeated, whereas penance may be administered, and becomes necessary as often as it may happen that we sin after baptism, for it has been defined by the Council of Trent that, To those who Iiave fatten after baptism, the sacrament of penance is as necessary for salvation as is baptism to those who have not been already regenerated ; d and on this subject the well-known saying of St. Jerome, that penance is a second plank are highly com mended by all subsequent writers on sacred subjects. For as after shipwreck, only one hope of saving one's life remains, to seize perchance on some plank from the wreck, so, after the loss of baptismal innocence, unless a man cling to the plank of penance, without doubt all hope of his salvation must be abandoned. These instructions, however, are ad dressed to excite the attention not only of the pastor, but also of the rest of the faithful, lest perhaps their carelessness be justly reprehended in a matter of the utmost necessity ; for, in the first place, mindful of the common frailty, their most earnest study should be to walk, with the divine help, in the way of God without falling. But should they occasionally stumble, then, looking to the infinite goodness of God, who, as a good shepherd, binds up the wounds of and heals his sheep, they will be impressed with the conviction that this most salutary medicine of penance is never to be deferred to another time.

Question 2. Of the Various Significations of the word “ Penance”

But to enter upon the subject itself, the various signifi cations of the name of this sacrament are first to be explained, lest any one should be led into error by the ambiguity of the word. By penance, then, some understand satisfaction ; others, who are removed far from the doctrine of the Catholic faith, supposing penance to have no reference to the past, define it to be nothing more than a new life. It must there fore be taught that this word (poenitentia) has a variety of meanings. In the first place, penitence is used to express a change of mind, as when, without taking into account the nature of the object, whether it be good or bad, what before was pleasing is now become displeasing. In this sense all are penitent, whose sorro\v is according to the world, not according to God ; and this worketh not salvation, but death? Another kind of penitence is used to express sorrow for a past delinquency, which before pleased ; sorro\v, however, conceived not for the sake of God, but for one's o\vn sake. A third is, when we not only experience sorrow from the inmost feelings of our heart, or also give some exterior indication of that sorrow for sin committed, but feel that grief for the sake of God alone. To each of these kinds of sorrow the vrord (poenitentia) applies literally ; but when the sacred Scriptures say that God repented, the expression is evidently figurative. For the Scriptures, when they declare that God ordained to change anything, make use of language accom modated to human ideas ; for God seems not to act differently from men who, should they repent of anything, use every exertion to alter it. Thus we read that it repented him that he had made man ; ° and in another place, that it repented him to have appointed Saul king.11

Question 3. What is the Difference between the Meanings of Penance.

But an important distinction must be made between these different significations of the word (pcenitentict) ; for to repent, in the first meaning, argues imperfection ; in the second, a certain affection of an agitated and disturbed mind ; in the third, we say that penance is a virtue and a sacrament, which is its meaning in this place. We must first treat of penance as a part of virtue, not only because it is the duty of pastors to instruct the faithful people unto every virtue, but also because the acts, which proceed from penance as a virtue, constitute the matter, as it were, of penance as a sacrament ;. and unless penance, considered as a virtue, be first properly understood, it is impossible not to be ignorant also of its force as a sacrament.

Question 4. What is Inward Penance.

The faithful, therefore, are first to be admonished and exhorted, that they labour strenuously to attain this inward penance of the heart which we call a virtue, and without which exterior penance can avail them very little.1 Inward penance consists in turning ourselves unto God from the heart, and in detesting and holding in hatred our past trans gressions ; with a deliberate and firm resolution of correcting our evil course of life and corrupt morals, not without the hope of obtaining pardon through the mercy of God. It is accompanied with grief and sorrow, which latter is a perturbation and affection, and is called by many a passion, and is joined, as it were, as a companion to detestation of sins. Hence, therefore, with many of the Fathers the definition of penance is comprised in this anguish of mind.]

Question 5. Faith is not a Part of Penance.

But in him who repents, faith must precede penance, for no one who lacks faith can turn himself unto God ; and hence faith cannot at all be said with propriety to be a part of penance.

Question 6. Iwward Penance of the Mind is to be accounted a Virtue.

That this inward penance, as we have said, appertains unto virtue, the many precepts delivered concerning it show, for a law enforces those actions only, the undertaking of which implies virtue. Besides, no one can deny that to grieve at a proper time, in a proper mariner, and to a proper extent, is an exercise of virtue. This the virtue of penance enables us duly to accomplish, for it sometimes happens that men conceive for their crimes a sorrow not proportioned to their grievousness. Nay, there are some, writes Solomon, who are glad when they have done evil) whilst others, on the contrary, yield themselves to such affliction of mind and such melancholy, as even utterly to abandon all hope of salvation. Such perhaps was Cain when he said : My iniquity is greater than that I may deserve pardon.k Such certainly was Judas, who, repenting, hanged himself in despair, and thus sacrificed his life and salvation. By penance, therefore, con sidered as a virtue, we are assisted to observe a due mean in our sorrow.

Question 7. How a Man ought to be affected ivho truly repents.

The same inference may also be drawn from the ends which the truly penitent proposes to himself. The first pur pose is to destroy sin, and wipe away every fault and stain of the soul ; the second, to satisfy God for the sins com mitted, and this evidently is an act referable to justice. Between God and man, it is true, no strict relation of justice can exist, so great is the distance between them ; yet there is evidently a sort of justice, such as exists between father and children, between master and servants. The third end is for man to reinstate himself in the favour of God, whom he has oifended, and whose hatred he has incurred by the defilement of sin. That penance appertains unto virtue, these matters sufficiently prove.

Question 8. By what Steps, as it were, Man may ascend to that Divine Virtue of Penance.

”We must also teach by what steps we may ascend to this divine virtue. First, then, the mercy of God prevents311 us, and turns our hearts unto him : this was the object of the prophet's prayer : Turn thou us, 0 Lord ! unto thee, and we shall be turned.11 Illumined by this celestial light, we next tend to God by faith : He that cometh to God, says the apostle, must believe that he is, ami that he is a rewarder of them that seek him.0 A sense of fear follows, and the soul, contemplating the severe chastisements that await sin, is recalled therefrom ; and to this the words of Isaias seem to refer : Like as a ivoman with child, when she draweth near the time of her delivery, is in pain, and crieth out in her pangs, so are we become.? To this is also added a hope of obtaining mercy from God, and, uplifted by this hope, we resolve to amend our life and morals. Lastly, our hearts are inflamed by charity ; and hence arises that filial fear which exists among dutiful and ingenuous children. Thus, dreading only to offend in anything the Majesty of God, we entirely abandon the habit of sin. By these steps, then, as it were, we arrive at this most exalted virtue of penance.

Question 9. What is the Chief Fruit of the Virtue of Penance.

And this virtue is to be deemed altogether heavenly and divine, to which the sacred Scriptures promise the inheritance of heaven, as we read in St. Matthew: Do penance, for the kingdom of heaven is at hand ;i and in Ezekiel : If the wicked do penance for all his sins which he hath committed, and keep all my statutes, and do judgment and justice, lie shall live the life ;r and in another place : / desire not the death of the wicked, but that the ivicked turn from his way and live ;s words which are evidently to be understood of an eternal and happy life.

Question 10. What is to be held concerning Outward Penance, and why Christ willed to place, it amony the Number of the Sacraments.

With regard to outward penance, [the pastor] must teach that therein consists the nature of the sacrament, and that it has certain sensible things, significant of that which passes inwardly in the soul ; but why Christ the Lord was pleased to give it a place among the sacraments, is first to be explained to the faithful. Of this the great object was to give us less reason to doubt concerning the pardon of sin, promised by our Lord when he said : If the wicked do penance, &c. For the mind should be in the greatest suspense as to the sin cerity of inward penance, because, in pronouncing on what he himself does, eveiy man has reason to have doubts re specting his own judgment. To calm this our solicitude, the Lord therefore instituted the sacrament of penance, in which we cherish a well-founded confidence, that, through the absolution of the priest,, our sins are forgiven us ; and our con sciences, on account of the faith which is justly to be reposed in the virtue of the sacraments, are rendered more tranquil ; for the voice of the priest, legitimately pardoning our sins, is to be heard even as that of Christ the Lord, who said to the paralytic : Son, be of good cheer ; thy sins are forgiven thee.

Moreover, whereas no one can attain salvation but through Christ, and by virtue of his passion, it was agreeable to reason, and of very great advantage to us, that a sacrament should be instituted, by the force and efficacy of which the blood of Christ flowing to us might wash away the sins com mitted after baptism, and that we might thus acknowledge that to our Saviour alone are we indebted for the blessing of reconciliation [with God].

Question 11. In what manner Penance is a, Sacrament of the New Law.

But that penance is a sacrament pastors will easily teach j for as baptism is a sacrament because it effaces all sins, par ticularly those contracted by origin ; in like manner, penance, which takes away all sins committed after baptism, in thought, word, or deed, is really and properly to be called a sacrament. Again, – and this is the chief point – who can deny that penance is endued with the true and proper nature of a sacrament? for a sacrament is the sign of a sacred thing; but what is outwardly done by the sinner and the priest is a sign of what takes place internally in the soul ; for the sinner unequivocally expresses, by words and actions, that he has withdrawn his mind from the defilement of sin, whilst in the words and actions of the priest we easily recognize the mercy of God remitting the sins themselves. This, however, is also clearly evinced by these words of the Saviour : / will give to thee the keys of the kingdom of heaven; and whatsoever ihou shalt loose upon earth, shall be loosed also in heaven /u for the absolution, pronounced in the words of the priest, signifies the remission of sins, which it accomplishes in the soul.

Question 12. The Sacrament of Penance may be repeated.

But the faithful are not only to be taught that penance is to be numbered amongst the sacraments, but that it is also amongst those sacraments that may be repeated. For unto Peter asking if sin were to be forgiven seven times, the Lord answered : I say not to thee until seven times, but until seventy times seven.v “Whenever, therefore, we have to do with those men who seem to lack confidence in the supreme goodness and clemency of God, we must seek to inspire their minds with confidence, and to uplift them to the hope of divine grace. This they will easily accomplish, by expounding the preceding passage ; by adducing other texts of the same import, which occur in great numbers throughout the sacred Writings ; and also by adopting those reasons and arguments, which are supplied by St. Chrysostom in his book on the fallen, and by St. Ambrose in his books on penance. w

Question 13. What, and of what kind, is the Matter of Penance.

And as nothing should be better known to the faithful people than the matter of this sacrament, they must be taught that penance differs from the other sacraments principally in this, that the matter of the others is some production of nature or art, but the matter as it were of the sacrament of penance consists, as has been defined by the Council of Trent,x of the acts of the penitent, that is, of contrition, confession, and satisfaction. They are called parts of penance, in as much as they are required in the penitent by the institution of God, for the integrity of the sacrament, and the full and perfect remission of his sins. Nor are these acts called by the holy synod, the matter as it were, because they have not the nature of the true matter, but because they are .not, like water in baptism, and chrism in confirmation, matter that may be applied externally. With regard to the opinion of some, that the sins themselves constitute the matter of this sacrament, if we attend well, it will not be found to differ at all from what has been just laid down ; for as we say that wood which is consumed by the violence of fire, is the matter of fire ; so sins which are destroyed by penance may also be properly called the matter of penance.

Question 14. WJiat is the Form of the Sacrament of Penance.

The form also, because the knowledge thereof is well cal culated to excite the minds of the faithful to receive with the most earnest devotion the grace of this sacrament, pastors must not omit to explain. The form is : / absolve thee, as not only may be inferred from these words : Whatsoever ye shall bind upon earth, shall be bound also in heaven ;Y but as we have also learned from the same doctrine of Christ our Lord, handed down to us by apostolic tradition ; and as the sacraments signify what they accomplish, and the words, / absolve thee, show that the remission of sins is accomplished through the administration of this sacrament, it follows evidently that they constitute the perfect form of penance. For sins are as it were the chains by which souls are held fettered, and from which they are loosed by the sacrament of penance. This form the priest pronounces with no less truth of that man also, who, by virtue of a most ardent contrition, accompanied however with a desire of confession, has already obtained from God the pardon of his sins.

Question 15. To what purpose other Prayers are added to the Form of this Sacrament Several prayers are moreover added, not indeed as necessary to the form, but in order that those things may be removed, which, through the fault of the recipient, may impede the force and efficacy of the sacrament.

Question 16. How different is the Power of the Priests of Christ in judging of the Leprosy of Sin from the Power possessed by the Priests of the Old Law.

Wherefore, let the sinner give great thanks to God, whohas bestowed such ample power on priests of the Church. Unlike the authority given to the priests of the Old Law, merely to declare the leper cleansed from his leprosy, the power with which the priests in the Church are invested, is not simply to declare a person to be absolved from his sins ;

but, as the ministers of God, they really absolve ; and this God himself, the Author and Father of grace and justification, effects.

Question 17. By what Manner and by what Rites Penitents ought to recommend their Act.

The rites also, which are used in the administration of this sacrament, are to be diligently observed by the faithful. For so it will come to pass, that they will thus retain a deeper impression of the blessings, which they have acquired by means of this sacrament, namely, that as servants they have been reconciled to their most clement Lord, or rather, as children, to the best of Fathers. They will, at the same time, more easily understand the duty incumbent on those, who desire (and all should desire) to evince their grateful re membrance of so great a benefit. For he that repents him of his sins, casts himself down with a lowly and humbled spirit at the feet of the priests, that in this his so humble demeanour he may easily recognize the necessity of extir pating pride, from which all those enormities which he deplores derive their birth and origin. In the priest, who sits as his legitimate judge, he should venerate the person and power of Christ the Lord ; for in the administration of the sacrament of penance, as in that of the others, the priest discharges the function of Christ. The penitent next proceeds to the enumeration of his sins, acknowledging him self deserving of the severest and bitterest chastisements, and suppliant, implores pardon for his offences. To the antiquity of all these rites St. Dionysius bears the most authentic testimony.a

Question 18. What Advantages Men chiefly derive from the Sacrament of Penance.

To the faithful, however, nothing will prove more advantageous, and nothing will give them greater alacrity to receive the sacrament of penance, than if the pastors frequently explain the great advantages which we may derive therefrom. They will then understand, that of penance it may truly be said, that its root is bitter, but its fruits very sweet. In this then consists all the efficacy of penance, that it restores us to the favour of God, and unites us to him in the closest friendship. After this reconciliation with God, pious men, who approach this sacrament holily and devoutly, sometimes experience the greatest peace and tranquillity of conscience, accompanied with the highest spiritual delight. For there is no crime, however grievous, however revolting, which the sacrament of penance does not remit, not once only, but often and repeatedly : If, says the Almighty, by the mouth of the prophet, the wicked do penance for all his sins, which he hath committed, and keep all my commandments, and do judgment and justice, he shall live the life, and shall not die; and I will not remember all his ini quities which he hath done If, says St. John, we confess our sins, he is faithful and just to forgive us our sins ; c and a little after : If any man sin (and he excepts no sort of sin), we have an advocate with the Father, Jesus Christ, the righteous; and lie is the propitiation for our sins ; and not for ours only, but also for those of the whole world.d

Question 19. It what manner it is said that certain Sins cannot be remitted.

If, therefore, we read in the Scriptures of some who most earnestly implored the mercy of God, but obtained it not, we may understand that it is because they did not repent truly and from the heart. Whenever, therefore, in the sacred Scriptures, or in the holy Fathers, passages occur which seem to say, that some sins cannot be remitted, we must in terpret such passages to mean, that it is extremely difficult to obtain the pardon of them ; for as a disease is said to be incurable, when the patient is so affected, that he loathes the medicine that would accomplish his cure ; so is there a certain kind of sin that is not remitted or pardoned, because it repels the grace of God, the proper remedy of salvation. To this effect, it has been said by St. Augustine : When, after having arrived at a knowledge of God, through the grace of Christ, any one opposes fraternity, and burns with the torches of envy, in opposition to grace itself, so deep is the stain of sin, •that, although his bad conscience is forced to acknowledge and declare its guilt, he cannot submit to the humiliation of imploring pardon. e

Question 20. JVo one can obtain Pardon of Ms Sins without Penance.

But to return to penance, to it in so special a manner be longs the efficacy of blotting out sins, that without penance we cannot by any means obtain, or even hope for, remission of sins j for it is written : Except ye do penance, ye shall all likewise perish These words of our Lord are to be understood of grievous and mortal sins, although the lighter sins, which are called venial, also require some kind of penance : If, says St. Augustine, vnthout penance, venial sins could be remitted, the daily penance performed for them by the Church would be of no avails

Question 21. The Three Integral Parts of Penance.

But whereas on those matters which, in any degree affect practice, it is not enough to speak in general terms, pastors will take care to expound severally all those particulars, from which the faithful may derive a knowledge of true and salutary penance. To this sacrament, then, it is peculiar that, besides matter and form, which are common to all the sacra ments, it has also, as we before said, what constitute integral parts of penance, which are contrition, confession, and satisfaction, of which St. Chrysostom speaks thus : Penance compels the sinner cheerfully to undergo all things ; in his heart is contrition ; on his lips, confession ; and in his deeds all humility, or a fruitful satisfaction)1 These parts [of penance] are such as we say are necessary to constitute a whole. The human form, for example, is composed of many members, of hands, feet, eyes, and other such parts, of which if any be wanting, the body is justly deemed imperfect, and if not wanting, perfect. In like manner, also, penance con sists of the said three parts ; and although, as far as concerns its nature, contrition and confession are sufficient for the justification of man, yet, if unaccompanied by the third part, which is satisfaction, something is still wanting to its absolute perfection. Hence, so connected are these parts one with the other, that contrition includes in itself the design and pur pose of confession and satisfaction, and contrition and a desire of satisfaction precede confession, and the other two precede satisfaction.

Question 22. In what manner the Existence of these Three Parts of Penance is inferred.

Why there are these three parts of penance may be explained on the principle, that we offend God by thought, word, and actual deed ; and it was proper that we, submitting ourselves to the keys of the Church, should endeavour to appease his wrath, and obtain from him the pardon of our sins, by the very same things, by which we offended the most holy Majesty of God. In further confirmation we may add, that penance is, as it were, a certain compensation for offences committed, proceeding from the will of the person who offends, and appointed by the will of God, to whom the offence has been offered. A willingness to compensate is therefore required ; and in this willingness contrition chiefly consists. The penitent must also submit himself to the judgment of the priest, who is the vicegerent of God, to enable him to award a punishment proportioned to his guilt ; and hence are clearly perceived the nature and necessity of confession and satisfaction.

Question 23. What is properly meant by Contrition in this matter.

But as the faithful require instruction on the force and nature of these parts of penance, we must first begin with contrition, which is to be carefully explained ; for as often as past transgressions recur to the mind, or we offend anew, so often should the heart feel contrition. By the Fathers of the Council of Trent, it is thus defined : Contrition is a sorrow of mind, and a detestation for the sin committed, with the purpose of sinning no more. Speaking of the manner of contrition, the Council a little after adds : In this case only it prepares for the remission of sins, if it be united with confidence in the divine mercy, and with the desire of performing the other things, wli'ich are required for rightly receiving this sacrament. From this definition, therefore, the faithful will understand, that the force of contrition does not consist simply in ceasing to sin, purposing to enter, or actually entering, on a new life ; but that first of all the sinner must conceive a hatred of, and endeavour to expiate his past illspent life. This, those cries of the holy fathers, which the Scriptures inform us were poured out by them, most strongly confirm : / am weary with my groaning, says David, every night I will wash my bed ; and : The Lord hath heard the voice of my iveeping . and again in another place : / will recount to thee all my years, says the prophet Isaiah, in the bitterness of my soul. These, and many other exclamations of the same import, are the expressions of a vehement hatred of past life, and detestation of past transgressions.

Question 24. Why Contrition has been defined to be Sorrow by the Fathers of the Council.

But, although contrition is defined a sorrovi, the faithful are to be admonished not to conclude thence, that this sorrow consists in sensible feeling ; for contrition is an opera tion of the will, and, as St. Augustine beareth witness, sorrow is not penance, but an accompaniment of penance.1 But under the name of sorroio the Fathers [of Trent] under stood a hatred and detestation of sin ; because, in this sense, the sacred Scriptures make use of the words : How long, says David, shall I take counsel in my soul, sorroiv in my heart all the day ?m and, also, because from contrition itself arises sorrow in the inferior part of the soul, which is the seat of concupiscence ; so that with propriety has contrition been defined a sorrow, because it produces sorrow, to express which penitents used also to change their garments, a cir- cumstance to which our Lord alludes when he says : Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which had been done in you, had been done in Tyre and Sidon, they would long ago have done penance, in sackcloth and ashes. n

Question 25. Why Contrition is called by Theologians a Detestation of Sin. To signify the force of this sorrow, the detestation of sin, of which we speak, is designated by the word contrition, a word which, literally understood, means the breaking of anything into small parts, by means of a stone or of some other harder substance, and which is here used metaphor ically, to signify that our hearts, hardened by pride, are beaten down and reduced by penance. Hence no other sorrow, not even that which is felt for the death of parents or children, or for any other calamity, is called contrition ; but the word is exclusively employed to express that sorrow, with which we are overwhelmed by the loss of the grace of God and of innocence.

Question 26. By what other Names the same Detestation of Sin is sometimes called.

The same thing is, however, often designated by other names also : for it is sometimes called contrition of heart, because the word heart is frequently used in the sacred Scrip tures to express the will. For as the heart is the principle, by which the motions of the human system are originated, so the will is the faculty, that regulates and governs all the other powers of the soul. By the holy Fathers it is also called compunction of heart ; and hence, the works written by them on contrition they preferred inscribing, Treatises on compunction of heart, for as imposthumes are cut with an instrument, to enable the shut-up virus to escape, so is the heart cut with the knife, as it were, of contrition, to enable it to eject the deadly poison of sin. Hence, contrition is called by the prophet Joel, a rending of the heart : Turn ye to me, says he, with all your heart ivith fasting, and with weeping, and with mourning, and rend your hearts.

0 See the treatise of St. Chrysostom, for example.

Question 27. WJiy the Sorrow for Sins, comprised under the name of Contrition, ought to be most great and most vehement, That for transgressions before committed the sinner should experience the deepest and greatest sorrow, a sorrow not to be exceeded even in imagination, will easily be proved from the following considerations. Perfect contrition is an opera tion of charity, proceeding from what is called filial fear, and hence the measure of contrition and of charity should manifestly be the same ; but the charity, which we cherish towards God, is the most perfect love ; therefore, the sorrow that accompanies contrition should also be the most vehement. For as God is to be loved above all things, whatever things alienate us from God, are to be detested above all things. It is also to be observed, that to charity and con trition the language of Scripture assigns the same extent : of charity it is said : Thou shalt love the Lord thy God with thy whole heart;1 of contrition the Lord cries out by his prophet : Be converted with all your heart Besides, if, as of all things that deserve our love God is the supreme good, so also among all things that deserve our hatred sin is the supreme evil, it follows that on the same principle that we confess that God is supremely deserving of love, we should also hold sin in supreme detestation. That the love of God is to be preferred to all things, so that, even to save our life, it is not lawful to sin, these words of the Redeemer clearly teach us : He that loveth father or mother more than me, is not worthy ofme;s and : Whosoever will save his life shall lose it It is also to be remarked, that as St. Bernard beareth witness, charity recognizes no prescribed limit nor measure, or, to use his own words, as the measure of loving God is to love him without measure;11 so the hatred of sin is to be defined by no limits. Besides, let our contrition be not only very great, but also very vehement, and thus perfect ; and let it exclude all apathy and indifference, for it is written in Deuteronomy : When thou shalt seek the Lord thy God, thou shalt find him ; even if thou seek him with all thy heart, and all the tribulation of thy soul;11 and in Jeremiah : Ye shall seek me and find me, when ye shall search for me with all your heart ; and I will be found of you, saith the Lord.v

Question 28. Contrition ceases not to be tribe even if Sensible Sorrow for Sins be not absolute.

If, however, we may not succeed in rendering it thus per fect, our contrition, nevertheless, may be true and efficacious. For it often happens that things which fall under the senses affect us more than spiritual things ; and hence some per sons experience a greater sense of grief for the loss of their children than for the baseness of their sins. The same judgment is also to be formed, should the bitterness of our grief be unaccompanied with tears, which, however, are very much to be desired and commended in penance ; and on this matter St. Augustine has admirably observed : The bowels of Christian charity are not within thee, if thou bewailest the body, from which the soul has departed, but bewailest not the soul, from ivhich God has departed To this the words of the Redeemer above cited have reference : Woe to thee, Chorazin ! woe to thee, Bethsaida ! for if the mighty works that have been done in you, had been done in Tyre and Sidon, they would long ago have done penti/nce, in sackcloth and ashes Of this, however, we ought to find sufficient proof in the well-known examples of the Ninevites/ of David, of the woman who was a simier,a and of the prince of the apostles, lj all of whom obtained the pardon of their sins, imploring the mercy of God with abundance of tears.

Question 29. Capital Sins should be individually detested in Contrition.

But the faithful are most particularly to be exhorted and admonished, that they study to direct the true grief of contrition specially to each mortal sin, for this is the de- scription that Ezekiel (Isaiah) gives of contrition, when he says : / will recount to thee all my years in the bitterness o/ my soul ; c for to recount all our years is to count over and examine our sins individually, in order that we may be heartily sorry for them. In Ezekiel we also read : If the wicked do penance for all his sins, he slwll live ;d and to this effect, St. Augustine says : Let the sinner consider the quality -ofhis crime, as affected by time, place, variety, person?

Question 30. It is sufficient sometimes that all Offences be collectively detested. Let not the faithful, however, despair of the infinite goodness and mercy of God in this matter, who, most desirous, as he is, of our salvation, interposes no delay to bestow our pardon, but embraces with paternal love the sinner, the moment he enters into himself and turns himself unto the Lord, having detested his sins generally, which he intends afterwards, if possible, to recall severally to his mind, and to abhor. For the Almighty himself, by the mouth of his prophet, commands us thus to hope, when he says : The wickedness of the ivicked shall not hurt him, in the day that he shall turn away from his wickedness p.f

Question 31. What things are especially requisite for True Contrition. From what has been said, therefore, may be understood those things, which are most necessary to true contrition, on which the faithful must be accurately instructed ; to the end that each may know how he is to attain it, and may have a rule whereby to determine, how far he may be removed from the perfection of this virtue. We must, then, in the first place, detest and bewail all our sins, lest, if our sorrow extend only to some, our repentance be fictitious and pretended, not salutary • for, as the apostle St. James has said : Whosoever shall keep the whole law, and yet offend in one point, is become guilty of all £ In the next place, our con trition itself must be accompanied with a desire of confession and satisfaction, of which we shall afterwards treat in their c Is. xxxviii. 15.

proper place. Thirdly, the penitent must form a fixed and firm purpose of amendment of life, according to these ex press words of the prophet : IJ the wicked do penance for all his sins that he hath committed, and keep all my statutes, and do judgment and justice, he shall live the life, and shall not die : I will not remember all his iniquities ivhicli he hath done ;]l and a little after: When the wicked man turneth away from his wickedness, which he hath wrought, and doeth judgment and justice, he shall save his soul alive y1 and after a little : Be converted, says he, and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed, and make yourselves a new heart and a new spirit .J To the woman who had been caught in adultery Christ the Lord imparts the same lesson of instruction : Go, says he, and now sin no more /k and also the paralytic, whom he cured at the pool of Bethesda : Behold, says he, thou art made whole ; sin no more

Question 32. It is shown that Sonmv for Past Sin, and bewaring of it hereafter, is necessary for Contrition.

But that sorrow for past sin, and a firm purpose cautiously to avoid such sin for the future, are indispensable to contrition, is clearly shown by nature and reason. For he who would be reconciled to a friend whom he had injured, must both regret to have injured or offended him, and must diligently take care that his future conduct be such, as to prevent the appearance of offending, in anything, against friendship. These two dispositions must necessarily be ac companied by obedience, for the law to which man is subject, be it natural and divine, or human, he is bound to obey. If, therefore, the penitent has taken anything from his neigh bour by force or fraud, he is obliged to make restitution ; and if, by word or deed, he has injured his honour or livelihood, he is also under obligation to repair the injury by some suitable compensation of profit or service, accord ing to the well-known maxim of St. Augustine : The sin is, not forgiven, unless what was taken away, be restored.m

Question 33. We must show Indulgence towards others, if we wish it to be shown towards us.

Moreover, a quality which, amongst the other things most necessary unto contrition., demands no less attention, and is of no less necessity, viz. that it must be accompanied with an entire forgiveness of whatever injuries we may have sustained from others. For our Lord and Saviour admo nishes and denounces thus : If ye forgive men their trespasses, your heavenly Father will also forgive you your trespasses ; but if ye forgive not men, neither will your Father forgive you your trespasses. These are the things to be observed by the faithful, with regard to contrition. The other things, which pastors will easily be able to collect on the subject, will, indeed, serve to render contrition more perfect and complete in its kind, but are not to be deemed of such. necessity, as that without them true and salutary penance cannot exist.

Question 34. What is the Proper Force and Utility of Contrition..

But, as it should not be enough for pastors to teach what appears necessary to salvation, unless they also labour with all care and 'industry to induce the faithiiil to direct their lives and actions according to the rule prescribed for them, it will be of the utmost advantage, to place before them frequently the force and utility of contrition. For, although, other pious practices, such as beneficence to the poor, fast ings, prayers, and the like, in themselves holy and beseeming works, are sometimes rejected by God, through the fault of those from whom they proceed ; contrition itself can certainly never be otherwise than grateful and acceptable to him, according to these words of the prophet : A contrite and humbled heart, 0 God ! thou wilt not despise? Nay more, that no sooner do we conceive this contrition in our hearts, than our sins are forgiven us by God, the same prophet elsewhere declares in these words : / said, I will confess against myself my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Of this we observe a figure in the ten lepers, who, when sent by our Lord to the priests, were cured of their leprosy, before they reached them ;i giving us to understand, that such is the efficacy of true contrition, of which we have above spoken, that by virtue thereof we obtain from the Lord the immediate pardon of all our sins.

Question 35. In u-kat maniier we arrive at the Perfection of Contrition.

It will also have much influence in exciting the minds of the faithful, if pastors will lay down some rule, according to which each person may exercise himself in a manner con ducive to contrition. All should be admonished to see, by frequent examination of conscience, if they have observed those things which are commanded by God, or by the ordi nances of the Church ; and should any one find himself guilty of any crime, let him at once accuse himself, suppliaiitly ask pardon from God, and implore that time both for confession and satisfaction be granted him. Above all, let him ask the aid of divine grace not to fall in future into those same sins, which he is heartily sorry for having com mitted. Pastors will also take care to excite the greatest hatred on the part of the faithful against sin, as well because its foulness and turpitude are very great, as because it brings upon us the heaviest losses and calamities ; for it alienates from us the friendship of God, from whom we have received the greatest blessings, and might have expected and obtained far greater, and consigns us to eternal death, ever to be afflicted with the most excruciating torments.

Having said thus much on contrition, let us now come to confession, Avhich is the second part of penance.

Question 36. Of the Excellence of Confession, and the Importance of its Institution for the Salvation of Christians.

The great care and assiduity which the pastor should devote to its exposition will be easily understood, if we but reflect that, according to the general opinion of the pious, to confession is, in a great measure, to be ascribed whatever of holiness, piety, and religion has been preserved in the Church in our times, through the immense beneficence of God. It cannot, therefore, be matter of surprise, that the enemy of the human race, in his efforts to overthrow to its foundation the Catholic faith, should, through the agency of the ministers and satellites of his impiety, have endeavoured to assail with all his might this citadel, as it were, of Christian virtue. [The pastor,] therefore, will first teach that the institution of confession has been to us supremely useful, and even necessary. For, granting that by contrition sins are blotted out, who is ignorant, that [to effect this] it must be so vehement, so intense, so ardent, as that the bitterness of our sorrow may be compared with, and bear a proportion to, the mag nitude of our crimes ? But as this is a degree of contrition to which very few could reach, the consequence also was, that very few could have hoped thereby to obtain the pardon of their sins.

Question 37. Confession perfects Contrition.

It therefore became necessary that the Lord, in his infinite mercy, should provide by some easier means for the common salvation of men : and this he did, in his admirable wisdom, when he gave to his Church the keys of the kingdom of heaven. For, according to the doctrine of the Catholic faith, it is to be believed and firmly professed by all, that if any one be affected with sorrow for his sins, and with a firm resolution to avoid sin for the future, although he be not impressed with such contrition as may be sufficient of itself to obtain pardon, all his crimes, if they be duly confessed to the priest, are yet remitted and pardoned by the power of the keys ; so that justly was it proclaimed by those most holy men, our Fathers, that by the keys of the Church is thrown open the gate of heaven. r This is a truth of which no one is at liberty to doubt, the Council of Florence having defined, that the effect of penance is absolution from sins.5 But the great utility derived from confession may also be r Ambr. serm. i. de quadrag. citatur de pcenit. dist. i. c. ecce nunc. August, lib. 2, de adul. conjug. 5Q. Chrysost. de sacerdot. lib. 2. s Flor. Cone, in decreto Eugenii IV. de poenit. dist. 6, c. sacerdos.

estimated from the fact, that we know from experience, that to those wjio have led an immoral life nothing is so useful towards reformation of morals, as sometimes to disclose their secret thoughts, their whole words and deeds, to a prudent and faithful friend, who may be capable of assisting them by his advice and co-operation. On the same principle, there fore, should it be deemed most salutary to those whose minds are agitated by the consciousness of guilt, to lay open the diseases and wounds of their souls to the priest, as the vice gerent of Christ the Lord, who is bound by the severest law to eternal secrecy j for they will find immediate remedies at hand, that possess a certain heavenly efficacy not only in curing their present malady, but in preparing the soul so as not easily to relapse into the same kind of disease and in firmity. Nor should we pass over another advantage of con fession, which appertains greatly unto social life and inter course. Take away sacramental confession from Christian discipline, and it is evident that all things will be replete with secret and unutterable crimes, – crimes, too, with others still more grievous, that men, depraved by vicious habits, will not afterwards dread to commit in broad daylight ; for the shame that attends confession bridles inordinate and licentious desires, and restrains crime. Having now explained the advantages of confession, the pastor will next unfold its nature and efficacy.

Question 38. Nature and Efficacy of Confession.

Confession, then, is defined to be a sacramental accusation of ones self, made with a view of obtaining pardon by virtue of the keys. It is properly called an accusation, because sins are not to be told as if the sinner would boast of his crimes, as they do who rejoice when they have done evil ; nor are they at all to be told as a history of passing occurrences to amuse idle hearers ; but they are to be confessed as matters of self-accusation, with a desire even to avenge them on our selves. But we confess our sins with a view to obtain the pardon of them; and, in this respect, the tribunal [of penance] differs from other tribunals, which take cognizance of capital offences, and before which a confession of guilt is not followed by acquittal or pardon, but by sentence and punishment. The definition of confession by the holy Fathers, although different in words, is to the same effect : Confession, says St. Augustine, is the disclosure of a secret disease, with the hope of obtaining pardon ;v and St. Gregory: Confession is a detestation of sins ;w both of which, because contained in it, may be easily referred to the preceding definition.

Question 39. For what reason and why Confession was instituted by Christ.

The pastor will next teach, – and it is a matter to which the highest importance must be attached, and which he will deliver to the faithful without any hesitation – that, through his supreme bounty and mercy, this sacrament was instituted by Christ the Lord, who did all things well, and solely with a view to our salvation. After his resurrection, he breathed on the assembled apostles, saying : Receive ye the Holy Ghost, ivhose sins ye shall remit, they are remitted unto them ; and whose ye shall retain, they are retained

Question 40. From what other Passages of Scripture we may infer that Confession was instituted by Christ.

Whereas, therefore, the Lord gave unto his disciples the power of retaining and remitting sins, it is plain that they were also constituted judges touching this matter. And the Lord appears to have signified the same thing when, having raised Lazarus from the dead, he commanded his apostles to loose him from the bands in which he was bound. y This is the interpretation of St. Augustine : Priests themselves, says he, can now be more serviceable, more indulgent towards those who confess, for to those to whom they remit crime the Lord remits it, that is, through his apostles. Lazarus, whom he had already recalled from the tomb, he presented to his disciples to be loosed, thus intimating that to priests was given the power of loosing.7- To this also refers the command given to the u Chrysost. xx. in Genes. v Aug. serm. iv.

lepers cured 011 the way, to show themselves to the priests, and subject themselves to their judgment.3

Question 41. Jnwhat manner we may infer, from the Words of our Lord, that Confession should be made to the Priest, and that the successors of the Apostles are Judges.

Since, therefore, our Lord gave to his priests the power to remit and retain sins, they were evidently constituted judges of this matter, on which they are to pronounce ; and as, according to the wise admonition of the Council of Trent,b we cannot form an accurate judgment on any matter, or award to crime a just limit and proportion of punishment, without having previously examined and fully understood the cause j hence arises a necessity of the penitent's making known to the priest, through the medium of confession, each and every sin. This doctrine pastors will teach – a doctrine denned by the holy Synod of Trent, and the uniform tradition of the Catholic Church. For if we attentively study the holy Fathers, we shall meet throughout their works the clearest testimonies, confirming the fact that this sacrament was instituted by Christ our Lord, and that the law of sacra mental confession, which from the Greek they call exomoloyesis and exagoreusis, is to be received as evangelical. If, besides, we examine the figures of the Old Testament, to the confession of sins beyond all doubt appear to have reference the various sorts of sacrifices which were offered by the priests for the expiation of different sorts of sins.

Question 42. With what purport the Church added certain Ceremonies to the Sacramental Confession.

But not only are the faithful to be taught that confession was instituted by our Lord and Saviour, but they must also be reminded, that by authority of the Church have been added certain rites and solemn ceremonies, which, although they be not essential to the sacrament, serve to place its dignity more clearly before the eyes of those confessing, and to prepare their souls, now inflamed with piety, the more easily to obtain the grace of God. For when, with uncovered head, prostrate at the feet of the priest, with face fixed OIL the earth, and hands raised in supplication to heaven, and with other such indications of Christian humility, not how ever essential to the sacrament, we confess our sins at the feet of the priest, we are thus impressed with a clear conviction of the heavenly virtue of the sacrament, and of the necessity of earnestly entreating and imploring the divine mercy.

Question 43. They who are guilty of Capital Offences, cannot recover Salvation without Confession.

Nor let any one suppose that confession was indeed insti tuted by our Lord, but yet in suchwise as not to impose a necessity for its use. For the faithful are to hold, that he who is weighed down by mortal guilt, must be recalled to spiritual life by the sacrament of confession ; and this the Lord clearly signifies by a most beautiful metaphor, when he calls the power of administering this sacrament the key of the kingdom of heaven ;c for as no one can gain admittance into a place without the aid of him to whom the keys have been committed, so we understand that no one can gain admission into heaven unless its gates be opened by the priests, to whose fidelity the Lord has confided its keys, otherwise this power of the keys would be unavailing in the Church ; and if heaven can be entered by any other way, in vain shall he to whom the power of the keys has been intrusted prohibit any one from entrance within. St. Au gustine had admirably reflected upon this doctrine, when he said : Let no man say loithin himself, “ / repent in secret with God ; God, who has to pardon me, knoivs the feelings of my heart” Was there no reason, then, for saying : “ Whatsoever ye shall loose iipon earth, shall be loosed also in heaven,- no reason why the keys were given to the Church of God ? e To the same effect writes St. Ambrose, in his book on penance, when the heresy of the Novatians, who asserted, that to God alone was reserved the power of remitting sins : Who, says he, yields greater reverence to God, he who obeys or he who resists his commands ? God commanded us to obey his ministers ; and by obeying them, we honour God alone.f

Question 44. At what time of Life, and at what Season of the Tear, Confession should be made.

As there can be no doubt that the law of confession was enacted and established by our Lord himself, it is naturally our duty to ascertain, by whom, at what age, and at what season of the year, it ought to be observed. In the first place, then, from the canon of the Council of Lateran, which begins : Omnis utriusque sexus, it is clear, that no person is bound by the law of confession, until the age when he has arrived at the use of reason, a time, however, that has not been defined by any fixed number of years ;s but it may be laid down as a general principle, that a child is bound to go to confession, as soon as he is able to discern between good and evil, and as soon as his mind is capable of malice. For when any one has arrived at an age to consider the work of salvation, he is then bound to confess his sins to the priest, without which act no one, who is weighed down with the consciousness of guilt, can hope for salvation. In the same canon the Church has defined the period, within which we are most particularly bound to confess ; for she commands all the faithful to confess their sins at least once a year.11

Question 45. How often Christians ought to avail themselves of this Blessing.

If, however, we consider what our eternal salvation de mands, we certainly ought not neglect confession, as often as we are threatened either by danger of death, or undertake to perform any act incompatible with the state of a man defiled with sin, such as to administer or receive the sacraments. The same rule should be strictly followed, when we are apprehensive of forgetfulness of some sin, into which we may have fallen, for we cannot confess our sins, except we recollect them • nor do we obtain from the Lord the remission of them, unless they be effaced through confession by the sacrament of penance.

Question 46. All Sins should individually be detailed in Confession.

But, as in confession many things are to be observed, some of which, appertain to the nature of the sacrament, some are less necessary, [the faithful] must be accurately instructed on these matters ; and books and treatises are by no means wanting, from which we may easily draw all such instructions. Above all, pastors must not omit to inform the faithful, that they are to take care that their confession possess integrity and completeness : all mortal sins must be revealed to the priest ; but venial sins, which do not sunder us from the grace of God, and into which we fall more frequently, although, as the experience of the pious proves, proper and profitable to be confessed, may, nevertheless, be omitted without sin, and expiated by a variety of other means. But mortal sins, as we have already said, although buried in the darkest secrecy, even such only as are for bidden by the ninth and tenth commandments, are all and each of them to be enumerated in confession. For it often happens that such secret sins inflict deeper wounds 011 the soul, than those that men commit openly and publicly. This is a matter denned by the holy Council of Trent,-) and, as we know from the testimonies of the holy Fathers, the con stant tradition of the Catholic Church : Without the confession of his sin, says St. Ambrose, no man can be justified from his sin.k The same doctrine is confirmed by St. Jerome on Ecclesiastes, for he says : If the, serpent, the devil, has secretly and without the knowledge of a third person, bitten any one, and has infected him with the poison of sin ; if the person is silent and will not do penance, and is un willing to disclose his wound to his brother or master, his master, who has a tongue to cure him, can avail him nought. The same doctrine is most explicitly taught by St. Cyprian, in his sermon on the lapsed : Although free from the guilt, says he, of sacrijidng to idols, or of having purchased 1 I. e. sins of desire, or covetousness. The Eoman Catholics divide the last commandment into two, to which division reference is here made. See the late Dr. Lingard's “ Remarks on a Charge delivered to the Clergy of of the Diocese of Durham,” 12mo. Dublin, 1822, p. 21.

certificates to that effect; yet, as they entertained the thought of doing so, they sorrowfully confess that same to the priest of God, they make the disclosure of their conscience, expose the burden of their soul, seek a salutary medicine for their wounds, although small and slight. Such, in fine, is the unanimous voice and sentiment of all the doctors of the Church.11

Question 47. The Circumstances of Sins are to be mentioned in Confession.

But in confession we should employ all that special care and diligence, which we usually bestow upon concerns of the greatest moment ; and all our study should be directed to effect the cure of our spiritual wounds, and eradicate sin from the soul. With the bare enumeration of our grievous sins, we should not be satisfied ; but [we should also enumerate] such circumstances as are connected with each sin, and which considerably aggravate or extenuate their base ness. For some circumstances are such, as of themselves to constitute mortal sin, and are therefore by all means to be confessed. Has any one imbrued his hands in the blood of his fellow man? He must state whether his victim was a layman or an ecclesiastic. Has he had illicit intercourse with a woman? He must state whether the female was free from marriage restriction, married, or a relative, or a person consecrated to God by vow. These are circumstances which alter the species of the sins ; so that the first is called by theologians, simple fornication j the second, adultery ; the third, incest ; and the fourth, sacrilege. Again, theft is numbered in the catalogue of sins j but if a person has stolen a guinea, his sin is far less grievous than if he m Circa finem.

had stolen one or two hundred guineas, or an immense sum of money; and if the stolen money were sacred, the sin would be still more aggravated. To time and place the same observation equally applies ; but the instances, in which these circumstances alter the complexion of an act, are so familiar from the statements of many writers, as to supersede the necessity of lengthened detail on our part. Circumstances, such as these, are therefore to be mentioned ; but those, that do not considerably aggravate, may without crime be omitted.

Question 48. Confession to ~be repeated when any serious Offence has leen omitted.

So necessary, as we have already said, is integrity and completeness to confession, that if any one intentionally omit some sins, which should have been detailed, and confess some only, so far from deriving benefit from that confession, he involves himself in fresh guilt. Such an enumeration of sins cannot be called sacramental confession ; on the con trary, the penitent must necessarily repeat his confession, and accuse himself of having, under the semblance of con fession, violated the sanctity of the sacrament.

Question 49. Omission of a Sin through Forgetfulness docs not render it necessary to repeat Confession.

But should the confession seem otherwise defective, either because the penitent forgot some sins, or because, although intent upon [confessing fully,] he did not explore the re cesses of his conscience with sufficient minuteness, he is not bound to repeat his confession ; but it will be sufficient, when he recollects the sins which he had forgotten, to con fess them to a priest at a future season. In this, however, we must see whether perhaps we may not have examined our consciences too negligently and remissly, and may not have evinced so much carelessness in endeavouring to call our sins to mind, as to seem in reality not to have even wished to remember them ; for in this case it will be absolutely necessary to repeat the confession.

Question 50. We must, also, take care that our confession be plain, simple, and undisguised, not clothed in that artificial lan guage which some employ, who seem more disposed to give an outline of their manner of living, than to confess their sins ; for our confession ought to be such as to set forth ourselves such as we know ourselves to be, representing as certain that which is certain, and as doubtful that which is doubtful. This good quality, it is clear, our confession wants, if we neglect to enumerate our sins, or introduce topics foreign to the matter of our confession.

Question 51. Confession should be prudent and modest.

Prudence and modesty in explaining things in confession are also much to be commended ; for a superfluity of words is to be avoided, but whatever is necessary to make known the nature and quality of every sin, is to be explained in brief language, and modestly.

Question 52. Confession cannot ~be made lyy a Messenger or ly Letter.

Priest and penitent should also be most careful, that their conversation in confession be said in secret ; and hence no one can, on any account, confess by messenger or letter, as through such a medium nothing can be transacted secretly.

Question 53. Frequent Confession is expedient for a Christian.

But, above all, the faithful should be most careful to cleanse their consciences from sin by frequent confession ; for, when oppressed by mortal guilt, nothing can be more salutary to them, from the precarious state of human life, than to have immediate recourse to confession of our sins ; biit could we even promise ourselves length of days, yet how shameful it is that we, who are so particular in whatever relates to cleanliness of person or dress, evince not at least the same attentive concern, in preserving the unsullied lustre of the soul from the most foul stains of sin.

Question 54. With what power the Minister of this Sacrament should be endued.

We must now treat concerning the minister of this sacra ment. That he must be a priest possessing ordinary or dele gated jurisdiction to absolve, is sufficiently evident from the ordinances of the Church ; for he who discharges this function must have not only the power of order, but also of jurisdiction. Of this ministry an illustrious testimony is furnished in these words of our Lord, in St. John : Whose sins ye shall remit, they are remitted unto them ; and ivhose ye shall retain, they are retained;0 words evidently ad dressed not to all, but to the apostles only, to whom, in this function, priests succeed. This, also, excellently accords with the economy of religion, for, since every sort of grace attached to this sacrament flows from Christ the head, to his members, they, who alone have power to consecrate? his true body, should alone administer this sacrament to his mystical body, that is, the faithful ; especially as they are qualified and disposed by means of this same sacrament of penance, to receive the holy eucharist. The great care with which, in the primitive ages of the Church, the right of the ordinary priest was guarded, is easily understood from the ancient decrees of the Fathers, which provided, that no bishop or priest, except in case of urgent necessity, should presume to exercise any function in the parish of another, without his authority. Such was the ordinance of the apostle, when he commanded Titus to ordain priests in every city ; 3 to nurture and bring up the faithful with the heavenly food of doctrine and of the sacraments.

Question 55. Any Priest may Absolve the Sinner in an extreme case.

But, in case of imminent danger of death, when recourse cannot be had to the proper priest, that none may in con- p Potestas conficiendi, “ the power of giving it its sacramental nature.”

sequence perish, the Council of Trent teaches, that it was the practice observed by the Church of God, that any priest, whatever faculties he might have, may not only remit all sorts of sins, but also absolve from excommunication.1

Question 56. What manner of Minister of Confession should be chosen by one who is anxious for his own Salvation.

Besides the power of order and of jurisdiction, which are of absolute necessity, it is of especial importance, that the minister of this sacrament, holding, as he does, the place at once of judge and physician, be endowed with knowledge and erudition, and also with prudence. As regards the first, his knowledge, it is evident, should be more than ordinary, for by it he must examine into the nature of sins, and, amongst the various sorts of sins, judge which are grievous, and which are light, according to the state of life and circumstances of the person. As physician, he has also occasion for the greatest prudence, for to him it belongs carefully to administer to the sick man those remedies, which seem well adapted not only to heal his soul, but also to prove a preservative against future contagion. The faith ful will hence be able to understand, that each should use his best endeavours to choose such a confessor, as is recom mended by integrity of life, learning, and prudence of judgment ; who well knows the awful weight and responsibility of the station which he holds ; who thoroughly understands the punishment suited to every sin ; and [can distinguish] who are to be loosed, and who to be bound.

Question 57. It is never lawful, ~by Word or Sign, to disclose things heard during Confession.

But as there is no one who is not desirous that his crimes and defilement should be kept secret, the faithful are to be admonished that there is no reason whatever to apprehend, that what they disclosed in confession shall ever be revealed to any one by the priest, or that by it he can, at any time, be brought into danger of any sort. For against the priests vho bury not in eternal and religious silence all the sins re vealed to them in confession, the sacred ordinances of the Church denounce the heaviest chastisement.3 Wherefore we read in the great Council of Lateran : Let the priest take the greatest care, neither by ivord nor sign, nor by any othei' means whatever, in the least degree to betray the sinner.1

Question 58. What must chiefly le observed by the Priest ivho receives tlic. Confessions of others.

Having ti'eated of the minister of this sacrament, the order of our matter now requires, that we explain some principal heads, which are of considerable importance with regard to the use and practice of confession. For a great portion of the faithful, to whom, in general, no time seems to pass so slowly as the days appointed by the laws of the Chureh for the duty of confession, so far from bestowing due attention on those other matters, which obviously possess most efficacy in conciliating the divine favour, are so remote from Christian perfection, as scarcely to recollect the sins which should be unfolded to the priest. As, therefore, we must assist them in the work of salvation with all zeal, priests will first carefully observe, whether the penitent be truly contrite for his sins, and deliberately and firmly re solved to abstain from sins for the future. And if he shall be found thus disposed, he is to be admonished and earnestly exhorted to return hearty thanks to God for so great and singular a benefit, and never to cease to beg from him the aid of heavenly grace, fortified and protected by which, he will easily be enabled to resist and repel depraved passion.

He should also be taught, not to suffer a day to pass, with out devoting a portion of it to meditation 011 the mysteries of our Lord's passion, and to exciting and kindling himself to the imitation and most ardent love of his Redeemer. For by such meditation will he attain a consciousness of increased security, every day, against all the assaults of the devil ; for there is no other reason why we so readily yield in courage and strength, even when casually or lightly assaulted by the enemy, but that we study not, by meditation on heavenly things, to kindle within, us the fire of divine love, by which the soul may be animated and uplifted. But, should the priest perceive that the penitent gives but insufficient evidence of the repentance which constitutes true contrition, let him endeavour to inspire him with a great wish for that contrition, that, presently inflamed with the desire of this glorious gift, he may resolve to ask and implore it from the mercy of God.

But above all, the pride of some is to be repressed, who seek by a vain excuse to justify or extenuate their offences. If, for example, a person confess that he had been moved with violent anger, and immediately transfers the blame of this excitement to another, who, he complains, was the first aggressor, he is to be reminded, that such a plea is indicative of a proud spirit, and of a man who either thinks lightly of, or is entirely unacquainted with, the greatness of his sin, and that it serves rather to aggravate than extenuate his guilt. For he who thus labours to justify his conduct, seems to say, that then only will he exercise patience, when he suffers injury from no one, a disposition than which nothing can be more unworthy of a Christian man, for whilst a Christian should most deeply regret the state of him who inflicted the injury, regardless of the grievousness of the sin, he indulges anger against a brother ; and having a noble opportunity of honouring God by patience, and of correcting a brother by meekness, he turns the very means of salvation unto his own destruction.

Still more pernicious, however, is the criminal conduct of those who, influenced by a foolish bashfulness, lack resolution to confess their sins. Such persons should therefore be in spirited by exhortation, and be reminded, that there is no reason whatever why they should fear to lay open their faults ; that it can be matter of wonder to no one to learn, that men fall into sin, the common malady indeed of all, and. the natural consequence of human infirmity.

There are others who, either because they seldom confess their sins, or because they bestowed no care or reflection on the examination of their crimes, know not well how ta acquit themselves of the beginning or end of their confession. Such persons require to be rather severely rebuked, and are particularly to be taught that, before any one approaches the priest, lie should take every care to arouse himself to con trition for his sins, and that this he cannot do by any means without endeavouring to know and recollect them severally. Should then the priest meet with persons of this class, whom he knows to be entirely unprepared for confession, he will dismiss them in the mildest terms, and will exhort them to take some time to reflect on their sins, and then return. But should they happen to declare that they have already given to the matter their whole zeal and attention, as the priest has very great reason to fear, that, if once sent away, they may not again return, their confession is to be heard, especially if they manifest some disposition to amend their lives, and can be brought to accuse their own negligence, and pro mise to compensate for it at another time by diligent and accurate meditation. In such cases, however, great caution must be used ; for if after having heard the confession [the confessor] is of opinion, that the penitent did not at all lack diligence in enumerating his sins, nor sorrow in detesting them, he may absolve him ; but if he has found him deficient in both, he will instruct and advise him to apply greater care, as we have said above, to his examination of conscience, and will dismiss him in the kindest manner. But as it some times happens that females, having forgotten some sin in a former confession, are unwilling to return to the priest, through fear of exposing themselves to be suspected by the people of having been guilty of something grievous, or of seeking for the praise of extraordinary piety, [the pastor] must frequently teach both publicly and privately, that no one is gifted with so excellent a memory, as to be able to re member all his deeds, words, and thoughts ; that the faithful, therefore, should they recollect any grievous crime that had previously escaped their memory, should by no consideration, be deterred from returning to the priest. These, then, and many other matters of the same nature, will demand the attention of the confessor in the tribunal of penance. We now come to the third part of penance, which is called. Satisfaction.

u 2

Question 59. What 'Is generally signified by “ Satisfaction,” and what in the matter of Confession.

The name and nature of satisfaction are first to be ex plained, for the enemies of the Catholic Church have hence taken ample opportunity for discord and division, to the greatest injury of the Christian commonwealth. Satisfaction, then, is the full payment of what is enough ; for what is enough seems to lack nothing. Hence, when we speak of reconciliation unto grace, to satisfy is the same as to do unto another that which may be sufficient to an angered mind in atone ment for an injury ; and thus, satisfaction is nothing else than compensation for an injury done to another. As far, however, as regards the present subject, Theologians make use of the word satisfaction, to signify that compensation by which a man makes some reparation to God for the sins that he has committed.

Question 60. What are the different Degrees of this Satisfaction, which implies some Condensation for Sin.

As this sort [of satisfaction] admits of many degrees, the word therefore admits of many acceptations. The first and most excellent satisfaction is that by which whatever is due by us to God, on account of our sins, has been paid abundantly, although he should deal with us according to the strictest rigourof his justice. Thisissaid to be that satisfaction, which we say has appeased God and rendered him propitious to us ; and for it we are indebted to Christ the Lord alone, who, having paid the price of our sins on the cross, most fully satisfied God. For there could exist no created being that could exonerate us from so heavy a debt : He is the propitiation for our sins, says St. John, and not for ours only, but also for those of the whole worlds This satisfaction, therefore, is full and abundant, commensurate and adequate to the character of all crimes committed in this world ; by the weight of which the actions of men possess a very great value in the eyes of God ; and without which they would be deemed worthy of no consideration whatever. This David seems to have had in view, when, reflecting within himself, he used these words : What shall I render unto the Lord for all the things that he hath rendered to me ?v and finding nothing worthy of so many and so great blessings but this satisfaction, which he expressed by the word cup, he subjoins : I will take the cup of salvation, and call upon the name of the Lord. There is another sort of satisfaction, which is called canonical, and is performed within a certain fixed period of time. Hence, according to the practice of the early Church, when penitents are absolved from their sins, some penance is im posed on them, the performance of which has commonly been called satisfaction. By the same name is called any sort of punishment endured for sin, although not imposed by the priest, but spontaneously undertaken by the sinner ; but this appertains not unto penance as a sacrament, and that [satisfaction], which, as we have already observed, is offered to God for sin conformable with the injunction of the priestr can alone be deemed part of the sacrament, with this qualification however, that it be accompanied with a deliberate and firm purpose of using every effort to avoid sin for the future ; for by many it has been defined thus : To satisfy is to pay due honour to God ; and this evidently no one can do, who is not resolved entirely to avoid sins. To satisfy is also to cut off the causes of sin, and to close every inlet against its suggestions. In accordance with this idea, some have con sidered satisfaction a cleansing, by which is effaced whatever defilement remains in the soul, in consequence of the stain of sin, and which exempts us from temporal punishments to which we were liable. Such being the case, it will be easy to convince the faithful how necessary it is for the penitent to practise themselves in this study of satisfaction.

Question 61. Temporal Pivnishmcnt i-s not ahvays remitted with the Remission of Eternal Punishment, which follows the Pardoning of Sin.

For they must be taught that sin is accompanied by two evils, the stain and the punishment ; and although with the guilt to which it was due is always forgiven the punishment of eternal death. ; yet, as the Council of Trent w has declared, it does not always follow that the Lord remits the remains of sin and the definite temporal punishment due to sin. Of this the sacred Scriptures afford clear examples, as we find in the third chapter of Genesis,x the twelfth and twentieth of Numbers/ and in very many other places. But we have before our eyes that most conspicuous and illustrious example of David. Already had Nathan announced to him : The Lord also hath put away thy sin : thou shalt not die ;z yet did he voluntarily subject himself to the most severe penance, imploring, night and day, the mercy of God, in these words : Wash me thoroughly from my iniquity, and cleanse me from my sin : for I acknowledge my transgressions, and my sin is always before me.a In these words did he beseech God to pardon not only the crime, but also the punishment due to the crime, and to restore him, cleansed from the remains of sin, to his former state of purity and integrity. And this was the object of his most earnest supplications ; yet did the Lord punish him with the death of the child of his adultery, with the rebellion and death of his dearly beloved son Absalom, and with the other punishments and calamities, with which he had already threatened him. In Exodus, also, the Almighty, although, yielding to the importunity of Moses, he had spared the idolatrous people, threatens the enormity of their crime with heavy chastisements ;b and Moses himself beareth witness, that for it the Lord would take most severe vengeance unto the third and fourth generation. That in the Catholic Church such was at all times the doctrine of the holy Fathers, is proved most clearly by reference to their authority.0 The editors give the following note : – “ Vide Aug. lib. ii. depeccat. merit, et remiss, cap. 34, et contra Faust, lib. xxii. cap. 66, et prsesertim in Joan, tract. 124, paulo ante med. Greg. lib. ix. moral, cap. 24. Chrysost. horn. 8, ad pop. Antioch. Iterum Aug. Ench. cap. 30. Ambr. de poen. lib. ii. cap. 5 ; vide item canones pcenitentiales apud Ant. Aug. ; vel in actis Eccl. Mediolan.

Question 62. Why the Punishment due to Sin is not remitted by Penance, as by Baptism.

But why, in the sacrament of penance, as in that of bap tism, the punishment due to sin is not entirely remitted, is admirably explained by the Council of Trent, in these words : The nature of divine justice seems to demand that in one manner they, tvho through ignorance have sinned before bap tism, be received into grace ; and in another, those who, after having been freed from the servitude of sin and of the devil, and having received the gift of the Holy Ghost, have not feared knowingly to “ defile the temple of God” d and “ to grieve the Holy /Spirit “e And it becomes the divine clemency, that sins be not in suchwise remitted unto us without any satisfaction, as that, occasion being obtained, thinking sins less grievous, we, having done, as it were, an insult and a despite unto the Holy Ghost? should fall into more grievous sins, treasuring up “ wrath against the day of wrath.” 6 For without doubt these satisfactory punishments greatly recall from sin, and restrain, as it were with a bridle, and make penitents more cautious and watchful for the future.1 Another advantage is, that they are, as it were, testimonies of our sorrow for sin com mitted ; and thus satisfaction is given to the Church, which has been grievously offended by our crimes. God, says St. Augustine, despises not a contrite and humble heart;1 but, since grief of heart is generally concealed from another, and is not communicated to others by words or any other signs, wisely, therefore, are times of penitence appointed by those who preside over the Church, in order to give satisfaction to the Church, in which the sins themselves are forgiven j

Question 63. In what manner others are benefited by the Punishments inflicted on us.

Besides, the examples of our penitential practice serve as a lesson to others how to regulate their own lives and follow piety ; for, seeing in our persons the punishments inflicted 011 sin, they must feel the necessity of using- the greatest circumspection throughout life, and of correcting their former habits. It was therefore a very wise observance of the Church, that public penance should be imposed on any one guilty of public crime, to the end that, deterred by fear, others might the more carefully avoid sins for the future ; and this has also been sometimes observed with regard to secret sins of a more grievous character. But with regard to public sinners, they, as we have said, were never absolved, until they had undertaken public penance. Meanwhile, pastors poured out prayers to God for their salvation, and ceased not to exhort the penitent also to do the same. In this practice indefatigable were the care and solicitude of St. Ambrose, by whose tears, it is said, very many, who had approached the sacrament of penance hardened in sin, were softened into true contrition. k But subsequently the severity of ancient discipline was so relaxed, and charity waxed so cold, that in our time many of the faithful seem to think, that to obtain the pardon of sin, inward sorrow of soul and grief of heart are altogether unnecessary, and look upon the mere semblance of sorrow as sufficient.

Question 64. By Penance, ice are made like unto Christ.

Again, by the undergoing of such penances we are made like unto Jesus Christ our head, in that wherein he himself hath suffered and been tempted For, as St. Bernard observes, nothing can appear so unseemly as a delicate member under a head crowned with tliorns ;m for we are, as the apostle beareth witness, joint heirs with Christ, if so be that we suffer with him; and again : If we be dead with him, we shall also live with him ; if we suffer, we shall also reign with him.0

Question 65. In what manner, after the Mercy of God, there is place for Justice in Sin.

St. Bernard also observes, that sin produces two effects in the soul, the one the stain, the other the scar j that the defilement itself is removed through the mercy of God, whilst to heal the scars of sinners the medicinal care applied by penance is most necessary. For as after a wound has been healed some scars remain, which also require care, so with regard to the soul, after the guilt is forgiven, it leaves remains which must be cleansed away. St. Chrysostom also fully confirms the same opinion, when he says : It is not enough that the arrow has been extracted from the body ; the wound inflicted thereby must also be healed ; so also with regard to the soul, it is not enough that sin has been pardoned; the, wound which it has left must also be healed by penanced St. Au gustine very frequently teaches, that in penance two things are to be considered – the mercy and the justice of God : his mercy by which he pardons sins, and the eternal punishments, due to sin ; his justice, by which he inflicts temporary punish ments on man. 5

Question 66. By Penance we escape the Penalties of the Divine Vengeance.

Finally, the penitential punishment, which we undertake, turns away the vengeance of God, and prevents the punish ments awarded against us, as the apostle teaches when he says : If we would judge ourselves, we should not be judged ; but when we are judged, we are clutstened of the Lord, that we should not be condemned with the world? When these matters shall have been explained to the faithful, it will scarcely be possible that they be not powerfully excited to works of penance.

Question 67. Whence arises the Efficacy and Merit of Penance.

The great efficacy of penance is inferred from the fact that it depends altogether on the merit of the passion of Christ the Lord. It is his passion also that imparts to our good actions the twofold most excellent quality of meriting the rewards of eternal glory, so as that even a cup of cold water given in his name shall not be without its reward, and of satisfying for our sins.5 P Serm. i. in Coepa Domini. Horn. 80, ad Pop. Antioch.

Question 68. Our Satisfaction does not obscure the Satisfaction and Merit of Christ.

Nor does this obscure the most perfect and superabundant satisfaction of Christ our Lord, but, on the contrary, renders it much more conspicuous and illustrious. For the grace of Christ appears more abundant, inasmuch as there is com municated to us not only what he alone merited, but also what, as head, he merited and paid for his members by his saints and by just men. This it is that gives, as is evident, such weight and dignity to the good deeds of the pious, for into those who are united to him by charity Christ our Lord continually diffuses his grace, as the head to the members, and as the vine to the branches. This grace always precedes, accompanies, and follows our good works ; and without it we can have no merit whatever, nor can we at all satisfy God. Hence it is, that to the just nothing seems wanting, since, by means of the works which by the grace of God they are enabled to perform, they, as far as our present mortal con dition permits, can fulfil the divine law, and merit eternal life, the enjoyment of which they shall attain, if they depart this life adorned with divine grace ; for the words of the Saviour are well known : He that shall drink of the water that I shall give him, shall never thirst ; but the water that I shall give him shall be in him a fountain of water springing up into everlasting life

Question 69. Two Things particularly necessary that any vvork may have the True Efficacy of Satisfaction.

But in satisfaction two things are especially required ; the one, that he who satisfies, be in the state of grace, and the friend of God : for works done without faith and charity, cannot by any means be acceptable to God. The other is, that the works performed be such as are of their own nature troublesome and painful : or since they are a compensation for past sins, and, as saith the holy martyr Cyprian,u re deemers of sins, they must needs, therefore, have something of acerbity in them. It does not, however, always follow that those who undergo these disagreeable influences always feel a sense of pain. For the influence of habit, or the enkindled love of God, frequently renders the most irksome exercises even unfelt. Such works, however, do' not therefore cease to be satisfactory; seeing that it is the privilege of the children of God to be so inflamed with love and with piety towards him, that, whilst tortured under the most painful labours for his sake, they are almost either entirely insensible to inconvenience, or endure all things with the greatest joy.

Question 70. How many are the Works of Satisfaction.

Pastors will also teach that every species of satisfaction is to be reduced principally to these three heads – prayer, fasting, and alms-giving, which correspond with three sorts of goods, – those of the soul, of the body, and what are called external goods, all of which we have received from God. Now, nothing can be better adapted and more suited to extirpate the roots of all sins than these three sorts of satisfaction; for, whereas, all that is in the world is the lust of the flesh, or the lust of the eyes, or the pride of life? every one will perceive that to these three causes of disease are most rightly opposed as many antidotes : to the first, fasting ; to the second, alms-giving ; to the third, prayer. Why, moreover, all satisfaction is reduced principally to these three heads, we shall at once see, if we also regard those who are offended by our sins ; and who are, God, our neighbour, and ourselves. God, therefore, we appease by prayer ; our neighbour we satisfy by alms ; and ourselves we chastise by fasting.

Question 71. Whether Afflictions, which are brought upon Men outwardly, are satisfactory.

But, as during this life we are oppressed by many and various afflictions and calamities, the faithful are especially to be taught that those who bear with a patient mind afflic tions coming from the hand of God, derive therefrom an abundant source of satisfaction and of deserving ; but that,, if borne with reluctance and impatience, they are deprived of all fruit of satisfaction, and only become instruments of the divine wrath, taking just vengeance on sin.

Question 72. One can satisfy for another to the Full Extent of Penance.

But in this the infinite goodness and mercy of God are to be proclaimed with our greatest praise and acknowledgments, in that he hath granted to human weakness the privilege that one may satisfy for another, a privilege peculiar to this part of penance. For as, with regard to contrition and con fession, no man can be contrite or confess for another ; so [with regard to satisfaction], those who are endued with divine grace may pay for others what is due unto God ; and thus may we be said in some sort to bear each others' bur dens.™ This is a point of doctrine touching which the faithful cannot for a moment entertain a doubt, professing, as we do, in the Apostles' Creed, our belief in the communion of saints. For, whereas, we are all regenerated unto Christ by being washed in the same baptism, made partakers of the same sacraments, and, especially, of the same meat and. drink, the body and blood of Christ our Lord, we are all manifestly members of the same body. As, then, the foot does not perform its functions solely for itself, but also for the benefit of the eyes ; and as the eyes exercise their sight, not for their own, but for the common benefit of all the members ', so should works of satisfaction be deemed common to all the members of the Church. This, however, isnot true without exception in reference to all the advantages derived from works of satisfaction ; for they are also medicinal, and are so many remedies prescribed to the penitent to heal the depraved affections of the mind ; an advantage, it is clear, which they are without, who satisfy not for themselves. These matters touching the three parts of penance, contrition, confession, and satisfaction, it is the. duty of the pastor to explain copiously and clearly.

Question 73. No Person to receive Absolution until he has promised faithfully to make Restitution of Injustice done.

The priests, however, must be especially careful, before they absolve from sin the penitent whose confession they have heard, to insist that, if perchance he has culpably injured his neighbour in property or character, he make abundant reparation for the injury done j for no person is to be absolved, unless he first faithfully promise to restore what belongs to another. But, whereas, there are many who, although they largely promise to comply with their duty, are yet deliberately determined never to fulfil their promises, they are by all means to be obliged to make restitution, and the saying of the apostle is to be frequently impressed upon their minds : Let him that stole, steal now no more ; but rather let him labour, working with his hands the thing which is good, that he may have to distribute to him ivho is in need

Question 74. Satisfaction, hou to be imposed on the Penitent.

But, in imposing satisfactory penance, the priests must do nothing arbitrarily : but must be guided in all things by justice, prudence, and piety j and in order to appear to follow this rule in measuring sin, and also that penitents may more deeply be impressed with the enormity of their crimes, he will find it expedient to remind them occasionally of the punishments inflicted by the prescript of the ancient penitential canons, as they are called, for some sins. The nature of the sin, therefore, will always regulate the nature of the satisfaction ; but of all kinds of satisfaction none can be more salutary than to require of the penitent to devote particular and settled days to prayer, supplicating the divine mercy in behalf of mankind, and particularly for those who have departed this life in the Lord.y Penitents y “ And we also bless thy holy name for all thy servants departed this life in thy faith and fear ; beseeching thee to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom.” – Prayer for the Church Militant. But cf. Wheatley on the Common Prayer, ch. 6, sect. xi. § 2.

should also be exhorted voluntarily to undertake and repeat the frequent performance of all the penitential works imposed by the confessor, and so to order their lives, that, having diligently complied with everything which appertains unto the sacrament of penance, they notwithstanding never cease studiously to practise the virtue of penance. But, should it be deemed proper sometimes, on account of public scandal, that for public crimes public penance be prescribed ; and, should the penitent shrink from and deprecate its performance, he is not to be readily listened to, but should be persuaded to embrace with willing and cheerful mind things which will be found so salutary to himself and to others. These things, which regard the sacrament of penance and its several parts, must be taught in such a manner as to enable the faithful not only to understand them perfectly, but also, with God's assistance, piously and religiously to induce them to practise them.

Question 1. Why Pastors of Souls should frequently treat of the Sacrament of Extreme Unction with the People.

IN all thy ivorks, say the oracles of holy Scripture, remember thy last end, and thou shalt never sin ;z words which convey to pastors a tacit admonition, to omit no opportunity of exhorting the faithful to constant meditation on death. But, whereas, the sacrament of extreme unction is inseparably associated with the recollection of that last day, it should, it is obvious, form a subject of frequent instruction, not only inasmuch as it eminently becomes the pastor to unfold and explain the mysteries appertaining unto salva tion, but also because the faithful, frequently reflecting that death is the inevitable doom of all men, will repress de praved lusts. Thus will they be less appalled while awaiting the stroke of death, and will return eternal thanks to God, who has not only opened to us the way unto true life in the sacrament of baptism, but has also instituted that of extreme unction, to afford us, when departing from this mortal life. a readier access to heaven.

Question 2. Why this Sacrament is called Extreme Unction.

Iii order, therefore, that the things more necessary to this explanation should be expounded in nearly the same order observed in the [exposition of the] other sacraments, it is first to be shown that this sacrament is called Extreme Unction, because, of all the other sacred unctions prescribed by our Lord and Saviour to his Church, this is the last to be administered. Hence it was called by our ancestors, the sacrament of the anointing of the sick, and, the sacrament of departing persons, appellations which easily lead the minds of the faithful to the remembrance of that last hour.a

Question 3. In what manner Extreme Unction is proved to possess the True Nature of a Sacrament.

That extreme unction possesses the true nature of a sacra ment, is first to be explained ; and this can be clearly established, if we attend to the words in which the apostle St. James has promulgated the law of this sacrament : Is any one, says he, sick amongst you ? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him up ; and if he be in sins, they shall be remitted unto him. For when the apostle says : If he be in sins, they shall be remitted unto him, he thereby ascribes [to extreme unction] the nature and efficacy of a sacrament. And that such has been at all times the doctrine of the Catholic Church with regard to extreme unction, several councils testify, and the Council of Trent denounces anathema against all who presume to teach or think otherwise.0 Innocent I. also recommends this sacra ment with great earnestness to the faithful. d

Question 4. Since there are many Unctions, should ice also say that there are many Sacraments.

Pastors, therefore, will teach constantly that extreme unction is a true sacrament, and that, although administered with many unctions, performed each with proper prayers, and with the application of a peculiar form, it constitutes but one [sacrament] ; one, however, not by the inseparable continuity of its parts, but, like all other objects which are composed of many things, by the perfection [of the whole]. For as an edifice, which consists of several things, derives its perfection from one plan, so is this sacrament, although composed of several things and words, but one sign, and it possesses the efficacy of one thing, of which it is the sign. The pastor will also teach what are the parts of this sacrament, that is, the element and word ; for these St. James does not omit ; and in each may be observed its own mysteries.

Question 5. Of the Matter of Extreme Unction.

Its element, then, or matter, as has been defined by councils, particularly by the Council of Trent, is oil consecrated by the bishop, that is to say, oil of olive-berries, and not that expressed from any rich or fatty matter. This its matter is most significant of its efficacy ; for as oil is very efficacious in mitigating bodily pains, so by the virtue of this sacrament is the sadness and anguish of the soul alleviated. Oil also contributes to restore health and hilarity, affords, as it were, food to light, and refreshes bodily fatigue ; and all these effects are expressive of those produced, through the divine power, on the sick, by the administration of this sacrament. Touching the matter, let this much suffice.

Question 6. Under what Form this Sacrament is perfected.

But the form of this sacrament is the word and that solemn prayer used by the priest at each anointing : By this holy unction, may God indulge t/iee whatever sins thou hast committed by sight, smell, touch, &c. &-c. And that such is the true and proper form of this sacrament, the apostle St. James intimates when he says : Let them pray over him, and the prayer of faith shall save the sickf words from which we may infer, that the form is to be pronounced by way of prayer, although the apostle does not say in what particular words that prayer is to be expressed. But this has reached us by the faithful tradition of the Fathers, so that all the churches retain that form observed by the holy Church of Rome, the mother and mistress of all churches. Some, it is true, alter a few words, as when for, God indulge thee, they say, God remit, or spare, and sometimes, heal, tvhatever thou hast committed ; but, as there is no change of the sense, it is clear that the same form is religiously observed by all.

Question 7. Why this Sacrament is expressed by way of Prayer.

!STor should any one feel surprise that, whilst the form of each of the other sacraments either absolutely signifies what it effects, such as, / baptize thee, or / sign thee tvith the sign of the cross, or is pronounced, as it were, by way of a command, as in administering the sacrament of Order, receive power, this form of extreme unction alone is expressed by way of prayer. The very great propriety of this will at once appear ; since this sacrament is administered, not only for the spiritual grace which it bestows, but also for the bodily health which it affords to the sick ; yet, as it does not always happen that the sick recover from their illness, the form, therefore, consists of a prayer, by which we beg of the divine bounty that which is not a constant and uniform con sequence of the effect of the sacrament. In the administration of this sacrament, also, are employed peculiar rites ; but they, for the most part, consist of prayers, offered by the priest for the recovery of the sick. For there is no other sacrament, the administration of which is accompanied with more prayers ; and with reason, for then most especially do the faithful require the assistance of pious prayers ; and therefore all who may be present, but the pastors in particular,, should earnestly implore God in behalf of the sick person, and most earnestly recommend his life and salvation to his mercy.

Question 8. Who was the Author of this Sacrament.

It having been shown, that extreme unction is truly and properly to be numbered amongst the sacraments, it also follows that it derives its institution from Christ our Lord,s having been subsequently proposed and promulgated to the faithful, by the apostle St. James. Our Saviour himself, however, seems to have given some indication of this unction, when he sent his disciples, two and two, before his face ; for the evangelist informs us that going forth, they preached that men should do penance ; and they cast out many devils, and anointed with oil many that were sick, and healed them.11 This anointing we cannot suppose to have been invented by the apostles, but commanded by our Lord ; not endowed with some natural virtue, but mystical in its import ; instituted rather to heal the maladies of the soul, than to cure the diseases of the body. This is affirmed by St. Dionysius, Ambrose, Chrysostom, and Gregory the Great ; so that extreme unction is, beyond all doubt, to be recognized and most highly venerated as one of the seven sacraments of the Catholic Church.

Question 9. Extreme Unction, to whom to be administered.

But the faithful are to be taught that, although this sacra ment appertains unto all, certain classes of persons are excepted, to whom it is riot to be administered. In the first ' This is drawing the premise from the conclusion, not the conclusion from the premise. To the full, true, and proper definition of a sacra ment, its being instituted by Christ himself is the test of its claim. The different uses of the word “sacrament,” viewed under this and other distinctions, are carefully and elaborately summed up in Dr. Pusey's Letter to the Bishop of London (Oxford, 1851), p. 4, sqq.

place, persons in sound health are excepted, according to the words of the apostle : Is any one sick among you ; and, as reason also shows, for it was instituted to be medicinal not only to the soul, but also to the body. As then those only that labour under disease have occasion for cure, this sacra ment should therefore be administered to those only who seem to be so dangerously ill as to excite apprehension of their rapidly approaching dissolution. It is, however, a most grievous sin to defer the holy unction until, all hope of recovery now being lost, life begins to ebb, and the sick person to sink into lifeless insensibility. It is, moreover, obvious that, if it be administered whilst the mind and reason are as yet unimpaired, and the sick man can bring to its reception faith and devotion of mind, this circumstance must contribute very much to enable him to partake more abundantly of the graces of the sacrament. Pastors must therefore take care to apply this heavenly medicine, in itself at all times most salutary, at a time whilst yet its efficacy can be increased by the piety and devotion of the persons to be cured.

To no one, therefore, who is not afflicted by heavy sick ness, is it lawful to give the sacrament of unction, even if risk of life threaten by his undertaking a perilous voyage, or engaging in battle from which certain death may impend over him, or even if he be condemned to capital punishment and about to be hurried off to execution. All, besides, who lack the use of reason, are unfit to receive this sacrament, as are also children, who commit no sins, from the remains of which they would have occasion to be healed by the remedial efficacy of this sacrament, and also fools and madmen, unless they sometimes have lucid intervals, and then in particular give some sign of devotion, and express a wish to be anointed with the sacred oil. For to persons insane from their birth; this sacrament is not to be administered ; but if a sick person, whilst in the full possession of his faculties, express a wish to receive extreme unction, and afterwards become delirious, and insane, he is to be anointed.

Question 10. What Parts of the Body ought to be anointed.

The sacred unction is to be applied not to all the parts of the body, but to the organs of sense only, to the eyes, because [the organs] of sight; to the ears, because [the organs] of hearing; to the nostrils, because [the organs] of smell; to the mouth, because [the organ] of taste and speech; to the hands, because [the organs] of touch. For although the sense of touch is diffused alike throughout the whole body, the hands are its principal seat. This manner of adminis tering extreme unction is observed throughout the Universal Church, and, from its medicinal nature, admirably accords with this sacrament. As in bodily infirmity, although the entire body be affected, the cure is applied to that part only which is the source and origin of the disease ; so is this unction applied not to the entire body, but to those members which are pre-eminently the organs of sense, and also to the loins, which are, as it were, the seat of concupiscence, and to the feet, by which we are enabled to move from one place to another.

Question 11. Here it is to be observed, that, during the same illness, and whilst the sick man is in the same danger of dying, he is to be anointed but once. Should he, however, recover after having been thus anointed, he may receive the aid of this sacrament, as often as he shall subsequently fall into the same danger of life ; and hence extreme unction is evidently to be numbered amongst those sacraments that may be repeated.

Question 12. What 'is the Proper Religious Preparation for receiving this Sacrament worthily.

But as every obstacle that may impede the grace of this sacrament should be removed with the greatest care, and as nothing is more opposed to it than the consciousness of mortal guilt, the pastor must observe the constant practice of the Catholic Church, so as not to administer extreme unction, until he has first administered the sacraments of penance and the Eucharist. Let parish priests then strive to persuade the sick person to receive this sacrament with the same faith, with which those who were of old to be healed by the apostles, used to present themselves. The health of the soul is to be the first object of the sick man's wishes; then that of the body, with this qualification, how ever, if it avail his eternal salvation. The faithful should not doubt, that the holy and solemn prayers which are offered by the priest, not in his own person, but in that of the Church, and of our Lord Jesus Christ, are heard by God ; and they are particularly to be most earnestly exhorted to take care, that the sacrament of this most salutary oil be administered to them with the sanctity and religion that become the season, when the sharpest conflict seems at hand, and the energies of the mind as well as of the body seem to be failing.

Question 13. Who should be the Minister of this Sacrament.

Who is the minister of extreme unction we learn from the same apostle that promulgated the law passed by the Lord ; for he says, Let him bring in the elder s.[ By the word elders (presbyteri), as the Council of Trent has wisely expounded, he does not mean persons advanced in years, or of leading authority amongst the people, but priests who have been duly ordained by bishops by the imposition of hands. To the priest therefore is committed the administration of this sacrament ; not however to every priest, as the holy Church has decreed, but to the proper pastor who has jurisdiction, or to another authorized by him to fulfil his office. In this, however, as in the administration of the other sacraments, it is to be most distinctly recollected, that the priest is the representative of Christ our Lord, and of his holy spouse, the Church.

Question 14. The Advantages of this Sacrament to Men.

The advantages we receive from this sacrament are also to be accurately explained, that if nothing else can allure the faithful to its reception, they may be induced at least by its utility, since we are naturally disposed to measure almost everything by our interests. Pastors therefore will teach, that by this sacrament grace that remits sins is imparted, especially lighter offences, or, as they are commonly called, venial sins, for mortal sins are removed by the sacrament of penance. Nor was this sacrament instituted primarily for the remission of heavier offences ; for this baptism and penance alone accomplish by their own efficacy. Another advantage of the sacred unction is, that it releases the soul from, the languor and infirmity contracted by sin, and of all the other remains of sin. But the time to be considered most opportune for this cure is, when we are afflicted with severe illness, and danger of death impends. For man by nature dreads no human visitation so much as death; and this dread is greatly augmented by the recollection of our past sins, especially if the mind be goaded by the poignant reproaches of conscience ; as it is written : They shall come with fear at the thought of their sins, and their iniquities shall convict them to their face. Another source of anxious care is the painful reflection, that we shall soon after stand before the judgment-seat of God, who will pass on us a sentence of strict justice according to that we have deserved. And the terror inspired by these considerations doth often won derfully agitate the faithful; and to produce tranquillity at the hour of death, nothing can be more efficacious than if we banish sadness, await with a joyous heart the coming of the .Lord, and be ready willingly to surrender our deposit when ever he shall wish to demand it back. To free the minds of the faithful from this solicitude, and fill the soul with pious and holy joy, is then an effect of the sacrament of extreme unction.

Prom it we furthermore derive another advantage, which may with reason be esteemed the greatest of all. For although the enemy of mankind never ceases, as long as we live, to meditate our ruin ; yet at no time does he more violently strain every nerve to utterly destroy us, and, if possible, deprive us of all hope of the divine mercy, than when he sees our last day approach. Therefore in this sacra ment are the faithful supplied with arms and strength to enable them, to break the violence and impetuosity of thenadversary's assaults, and to fight bravely against him. For the soul [of the sick man] is relieved and encouraged by the hope of the divine goodness, strengthened by which he experiences alleviation of all the burdens of sickness, and eludes with greater ease the artifice and cunning of the enemy, who lies in wait for him. Finally, the recovery of health, if indeed advantageous to the sick person, is another effect of this sacrament. However, should this effect not follow in these days, this is to be attributed, not to any defect of the sacrament, but to the weakness of faith on the part of many of those who are anointed with this sacred oil, or by whom it is administered. For the evangelist beareth witness, that our Lord wrought not many miracles amongst his own people, because of their unbelief.1 It may, however, justly be said, that the Christian religion, now that it has struck deeper roots as it were in the minds of men, stands less in need of the aid of such miracles in our days, than in the early ages of the rising Church, when they seem to have been more necessary. Nevertheless, faith is here to be strongly excited, for whatever may come to pass by God's wisdom and good will with regard to the health of the body, the faithful should rely upon a certain hope of attaining, by virtue of this sacred oil, spiritual health, and of experiencing, should the hour of their departure be at hand, the fruit of that glorious assurance, by which it is written, Blessed are, the dead who die, in the Lord.m We have explained these matters touching the sacrament of extreme unction thus briefly ; but if these heads be deve loped by the pastor more at large, and with becoming diligence, the faithful, without doubt, will derive very great fruit of piety from their exposition.

Question 1. Why the Sacrament of Order should be explained to the People by the Priests.

IF any one give an attentive consideration to the nature and properties of the other sacraments, he will readily per ceive, that so dependent are they all on the sacrament of Order, that without it some could not at all be consecrated11 nor administered, whilst others would be stripped of their solemn ceremonies, and of their proper respect and veneration. Pastors, therefore, following up their exposition of the sacra ments, must esteem it a duty to bestow also the greater attention on the sacrament of Order. And this exposition will prove most profitable, first to the pastors themselves, next to others, who have entered into the ecclesiastical state of life, and finally to the faithful people at large ; to [the pastors] themselves, because, whilst engaged on this subject, they themselves will be more excited to stir up within them the grace which they received in this sacrament ; to others, whom the Lord has called to his sanctuary, partly, by inspiring them with the same love of piety, partly, by imparting to them a knowledge of those things, which will qualify them the more easily to advance to higher degrees ; to the faithful at large, first by enabling them to understand the respect due to the ministers of the Church, and next, as it often happens that amongst the hearers there are many who intend their children for the ministry whilst yet young, or some who are of their own accord and will candidates for that state of life, it is by no means fitting that such persons should be unacquainted with the principal things regarding its nature.

n Confici.

Question 2. No Dignity on Earth is more excellent than that of the Priesthood.

The faithful then are first to be made acquainted with the exalted dignity and excellence of this sacrament, if we regard its highest degree, which is the priesthood. For whereas priests and bishops are the interpreters and heralds of God, who are commissioned in his name to teach mankind the divine law and the precepts of life, and are the repre sentatives on earth of God himself, it is plainly impossible, therefore, to conceive a function more exalted; and justly, therefore, are they called not only angels, but also gods, holding as they do amongst us the power and might of the immortal God. But although, at all times, priests possessed a most exalted dignity; yet those of the New Testament far exceed all the others in honour, for the power of consecrating and offering the body and blood of our Lord, and of remitting sins, with which the priesthood of the new law is invested, transcends human reason and intelligence, still less is it equalled by, or like unto, anything else on earth.

Question 3. Who are to be thought called -unto the Priesthood and the Offices of the Church.

Again, as our Saviour was sent by the Father,!1 the apostles and disciples by Christ our Lord, even so priests, invested with the same power, are sent daily, for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ? The burden of this great office, therefore, is not rashly to be imposed on any one, but oil those only who, by their sanctity of life, their knowledge, their faith, their prudence, can sustain it. Neither let any one take this honour unto himself, but he that is called of God, as was Aaron. And they are said to be called by God who are called by the lawful ministers of the Church ; for those who arrogantly intermeddle with, and intrude themselves into, this ministry, the Lord had in view when he said, / have not sent prophets, yet they rant Than this class of men none can be more unhappy and miserable, nothing can be more calamitous to the Church of God.

Question 4. Who may be judged to approach Holy Orders rashly, and to enter into the Church from a Wrong Direction.

But as, in every undertaking, the end proposed is of the utmost importance (for when the end is best, everything proceeds well), candidates for the ministry should, first of all, be admonished to propose to themselves nothing unworthy of so exalted an office; and this is a subject to be treated the more diligently, inasmuch as the faithful are wont to sin more grievously in this respect in these our clays. For there are some who aspire to the priesthood with a view to secure to themselves the things appertaining to food and clothing, who, like worldlings in matters of the most sordid occupation, look to nothing in the priesthood but gain. For although the natural and divine law command that, accord ing to the judgment of the apostle, he that serves the altar should live by the altar,u yet to approach the altar for gain and lucre is sacrilege of the worst kind. Others there be whom a lust after honours and ambition conducts to the altar ; others, whom the longing for affluence in riches attracts ; and of this we require 110 other proof than that they have no idea of embracing the ecclesiastical state, unless they be preferred to some rich ecclesiastical benefice. These are they whom our Lord denounces as hirelings who, to use the words of Ezekiel, feed themselves, and not the sheep.w Their baseness and profligacy have not only tarnished the lustre of the priestly character, so as to render it an object of utter contempt in the eyes of the faithful ; but they obtain from priesthood in their turn no other reward but that which the apostleship brought to Judas; that is, everlasting perdition ! But they who, in obedience to the legitimate call of God, undertake the priestly office, solely with a view to promote his glory, are truly said to enter by the door 7-

Question 5. In what manner they who by Orders dedicate themselves to the Church ought to excel and surpass the rest of the People.

We must not, however, suppose that the same obligation is not imposed equally on all ; for unto this were all men created ; unto this the faithful in particular, consecrated as they have been by baptism, that they should promote with their whole heart, their whole soul, and their whole strength, the worship of God ; but candidates for the sacrament of Order must not only propose to themselves to seek in all things the glory of God (a duty, it is evident, common alike to all men, and particularly to the faithful), but must also be resolved to serve God in holiness and righteousness, in the particular sphere to which their ministry is appropriated. For as in an army all indeed obey the commands of the general, whilst amongst them some hold the place of centurion, some of prefect, and others stations of subordinate rank ; so in the Church, whilst all the faithful should be most earnest in the pursuit of piety and innocence, the principal means by which God is honoured, those, however, who are initiated in the sacrament of Order, have certain special duties to discharge, special functions to perform. For they offer sacrifices for themselves, and for all the people; instruct others in the obligation of the divine law j exhort and instruct them unto a prompt and cheerful compliance with its injunctions ; and administer the sacraments of Christ our Lord, by which all grace is imparted and augmented. In a word, set apart from the rest of the people, they are engaged in a ministry of all others by far the greatest and most exalted.

Having therefore explained these matters, pastors will next proceed to expound the things that are peculiar to this sacrament, that those amongst the faithful who wish to be admitted into the ecclesiastical state may rightly understand the nature of the office to which they aspire, and may know what an extent of power has been conferred by God on his Church and her ministers.

Question 6. The Ecclesiastical Power twofold.

This [power] is twofold : of order and of jurisdiction. The power of order has reference to the real body of Christ our Lord in the holy Eucharist ; that of jurisdiction, altogether to his mystical body. For to the latter it belongs to govern and rule the Christian people, and direct them to eternal and heavenly bliss.

Question 7. To what does the Power of Order extend itself.

But the power of order includes not only the ability and prerogative of consecrating the Eucharist, but also of preparing and fitting the souls of men for its reception, and embraces whatever else has reference in any way to the Eucharist. Of this the holy Scriptures afford numerous attestations ; amongst which the most striking and weighty are contained in the words recorded by St. John and St. Mat thew on this subject : As the Father hath sent me, says the Redeemer, even so send I you : Receive ye the Holy Ghost : Whose sins you shall remit, they are remitted unto them ; and ivhose ye shall retain, they are retained;? and : Amen, I say to you, whatsoever ye shall bind upon earth, shall be bound also in heaven ; and whatsoever ye shall loose upon earth, shall be loosed also in heaven? These passages, if expounded by pastors from the doctrine and on the authority of the holy Fathers, will throw very great light on this truth.

Question 8. The Priesthood of Christ is mare sublime than that of the Law of Nature or of Moses.

This power very far surpasses that which was given to certain men, who, under the law of nature, exercised special superintendence over sacred things j for the age also which was anterior to the written law must have had its own proper priesthood, a priesthood possessing spiritual power, since that it had a law is sufficiently evident. And so intimately in terwoven with one another are these two things, as the apostle beareth witness, that when one is transferred, with it also must be necessarily tran sferred the other. a As, then, prompted by natural instinct, men acknowledge that God is to be wor shipped, it followed that, under every form of government, some persons must be constituted to the official guardianship of sacred things and the divine worship ; and of such per sons the power might in some sort be called spiritual. With this same power the [priesthood of] the Israelite people was .also invested ; but although superior in dignity to that which was exercised by priests under the law of nature, it was, however, far inferior to the spiritual power enjoyed under the Gospel dispensation. This latter [power] is a heavenly power, raised even above the virtue of angels ; and it has its origin, not from the Mosaical priesthood, but from Christ the Lord, who was a priest not according to Aaron, but according to the order of Melcliisedecli. He it is who, endowed with supreme authority to grant grace and pardons, has left to his Church this power, limited however in its extent, and confined to the sacraments. To exercise this power, therefore, certain ministers have been appointed, and solemnly consecrated ; and this consecration is called The Sacrament of Order, or Sacred Ordination.

Question 9. What is Order, and why the Ecclesiastical Function is so called.

This appellation, which has a most extensive signification, the holy Fathers have thought proper to employ, in order to indicate the dignity and excellence of the ministers of God. Understood in its strict and proper acceptation, order is the disposition of superior and inferior things, which are so well adapted to each other as to stand in reciprocal and mutual relation. Comprising, then, as the ministry does, many gra dations and various functions, and disposed, as all these gra dations and functions are, with regularity, it is appropriately .and suitably called the sacrament of Order.

Question 10. Order is truly and properly a Sacrament.

That sacred ordination is to be numbered amongst the other sacraments of the Church, the holy Council of Trent establishes on the principle to which we have so often referred. For whereas a sacrament is a sign of a sacred thing ; and as the external forms used in this consecration are significant of the grace and power conferred on him who is consecrated, it clearly follows that Order is really and truly a sacrament.0 Hence the bishop, handing to him who is being ordained priest a cup containing wine and water, and a paten with bread, says : .Receive the power of offering sacrifice, &c. &c. ; by which words the Church hath always taught that, whilst the matter is presented, the power of conse crating the Eucharist is conferred, a character being im pressed upon the soul, to which is attached grace for the due and legitimate discharge of this ministry, as the apostle declares in these words : I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands ; for God hath not given us the spirit of fear, but of power, and of love, and of sobriety.

Question 11. Wherefore there are several Orders of Ministers instituted in the Church.

But to use the words of the holy Council [of Trent] : Whereas the ministry of so holy a priesthood is a divine thing, to the end that it might be exercised more worthily and with greater veneration, it was meet that, in the most well-ordered arrange ment of the Church, there should be several and diverse orders of ministers to minister unto the priesthood, by virtue of their office, and these indeed so distributed as that those who were already marked by the clerical tonsure should ascend through the lesser to the greater orders.

Question 12. The Number of the Orders.

It must then be taught that, according to the uniform tradition of the Catholic Church, the number of these orders is seven ; and they are called porter, reader, exorcist, acolyte, sub-deacon, deacon, priest. That this number of ministers was wisely thus instituted, may be proved from the functions that seem necessary to the solemn celebration of the holy sacrifice of the Mass, and to the consecration or administration of the Eucharist, for which they were principally established. Of these some are greater, which are also called holy, some lesser, called minor orders. The greater, or holy, are sub-deaconship, deaconship, and priesthood ; the lesser, or minor orders, are porter, reader, exorcist, and acolyte. To supply pastors with matter, especially when conveying instruction to those about to be initiated in any of the orders, it is necessary to say a few words concerning each.

Question 13. What is -meant by Clerical Tonsure, and the name “ Clerk.”

We must begin with the tonsure ; and [the pastor] will teach that it is a sort of preparation for receiving orders. For as persons are prepared for baptism by exorcisms, for marriage by espousals, so also those who are dedicated unto God by tonsure of the hair, are prepared, as it were, for admission into the sacrament of Order. For by tonsure is declared what manner of person he should be who desires to be imbued with holy orders. The name of clerk, which is then for the first time given him, implies that thenceforward he has taken the Lord for his inheritance, like those who among the Hebrew people were bound to the service of God, to whom the Lord forbade that any portion of the ground should be distributed in the land of promise, saying : / am thy part and thine inheritance. This, although common to all Christians, must apply in an especial manner to those who have consecrated themselves to the ministry of God.

Question 14. Wherefore Clerks are marked % a Circular Crown on the Head.

In tonsure the hair of the head is cut in form of a crown, and should always be worn in that form, so as to enlarge the crown according as any one advances in orders. This form of the tonsure the Church teaches to be derived from apostolic tradition, as it is mentioned by St. Dionysius the Areopagite, Augustine, Jerome, fathers of the greatest antiquity and authority. Tonsure is said to have been first introduced by the prince of the apostles, in honour of the crown of thorns which was pressed upon the head of our Saviour; to the end that what the impious devised for the ignominy and torture of Christ, might be worn by his apostles as their ornament and glory, and also to signify that the ministers of the Church should take care in all things so to comport themselves, as to exhibit throughout their conduct the figure and the likeness of Christ our Lord. Some, however, assert that by this note of tonsure is signified the royal dignity, which seems peculiarly to suit those who are called to the inheritance of the Lord ; for, as is easily understood, to the ministers of the •Church belongs, in a peculiar and more particular manner, what the apostle Peter says of all Christians : Ye are a chosen generation, a royal priesthood, a holy nation. Nor are there wanting those who are of opinion that by tonsure, which is cut in form of a circle, the most perfect of all figures, the superior perfection of the ecclesiastical state is exemplified j or that, as it is conferred by cutting off hair, which is to the body a sort of superfluity, it implies a contempt of external things, and a disengagement of the mind from all human cares.

Question 15. What 'is the Function of Porters.

After the first tonsure, the first step is to the order of porter. Its duty consists in keeping the keys and gate of the church, and in excluding those from entering to whom 5 Aug. serm. 17, ad Fratres in Eremo.

J Hier. in cap. xliv. Ezek.

entrance had been forbidden. [The porter] also assisted at the holy sacrifice of the mass, to see that no one should approach too near the sacred altar, and interrupt the priest whilst celebrating divine service. To the porter also were assigned other functions, as may be clearly seen- from the rites used at his consecration ; for taking the keys from the altar and handing them to him, the bishop says : So conduct thyself, as having to render an account to God, for those things that are kept under these keys. That in the ancient Church this office was one of considerable dignity may be inferred from ecclesiastical observances still existing ; for the office of treasurer, to which was also attached that of guardian of the sacristy,”1 and which belonged to the porter, is still numbered amongst the more honourable functions of the Church.

Question 16. Of the Office of Reader in the Church, The second degree of order is the office of reader. To him it belongs to recite in the Church, in a clear and distinct voice, the books of the Old and New Testament, particularly those read during the nocturnal psalmody ; “ and on him also devolved the task of instructing the faithful in the first rudiments of the Christian religion. Hence, at his ordination the bishop, in presence of the people, handing him a book wherein is written what belongs to the exercise of this function, says : Receive [this 'book'],0 and be thou an announcer of the word of God, destined, if thou faith fully and usefully dischargest thine office, to have a part with those who, from the beginning, have ivell ministered the word of God.

Question 17. What is the Exorcists Duty.

The third is the order of exorcists, to whom has been given power, to invoke the name of the Lord over persons possessed by unclean spirits. Hence the bishop, when 0 University men will readily recognize a similar custom in the con ferring of degrees, in which the recipient is said to he admitted to the reading of certain books, to the understanding of which he is then con ventionally supposed to be competent.

initiating them, hands them a book containing the exor cisms, and says: Take and commit to memory, and have power to lay hands on possessed persons, ivliether baptized or catechumens.

Question 18. What are the Duties of Acolytes.

The fourth and last amongst the minor and non-holy orders is that of the acolytes, whose duty it is to attend and serve those in holy orders, deacons and sub-deacons, in the ministry of the altar. They also carry and attend to the lights used during the celebration of the sacrifice of the mass, especially whilst the Gospel is being read, and were hence called by a different name, that of wax-candle P-bearers. At their ordination, therefore, the bishop, having carefully admonished each of them of the nature of the office which he is about to undertake, places in his hand a light, with these words : Receive the candlestick with the wax-light, and know that henceforth thou art to light the lights of the Church, in the name of the Lord. He then hands him also empty cruets, 1 used to supply wine and water at the sacrifice, saying : Receive these cruets, to supply wine and water for the Euclmrist of the Hood of Christ, in the name of the Lord.

Question 19. What is the Office of Sub-deacon, and what Manner of Rites are used in his Consecration.

Prom the minor orders, which do not come under the de nomination of holy, and of which it has hitherto been spoken, are, as it were, the legitimate entrance and ascent to holy orders. Amongst the latter the first is that of sub-deacon ; whose office, as the name itself declares, is to serve the deacon at the altar, for it is his business to prepare the altar-linen, the vessels, the bread and wine necessary for the sacrifice. He now ministers water to the priest or bishop, when they wash their hands in the sacrifice of the mass. The sub-deacon also reads the epistle, which was formerly recited at mass by the deacon ; assists as a witness at the sacred mysteries ; and prevents the priest officiating from P Ceroferarii. Du Cange is the best exponent of these terms, i Urceolos.

being disturbed by any one. These duties, which concern the ministry of the sub-deacon, may be known from the solemn ceremonies used at his consecration. In. the first place, the bishop admonishes him, that upon him is imposed the obligation of perpetual continence, and proclaims aloud that no one is eligible to the order of sub-deacons, who is not prepared freely to receive this law. In the next place, after the solemn prayer of the litanies, [the bishop] enu merates and explains what are the duties and functions of the sub-deacon. This done, each of the candidates for ordination receives from the bishop a chalice and sacred paten, and from the archdeacon, to remind him that a subdeacon is to serve the deacon, cruets filled with wine and water, together with a basin and towel for washing and drying r the hands. The bishop at the same time gives this admonition : See ivhat sort of ministry is given to you, : I admonish you, therefore, that so ye comport yourselves as that ye may please God. Additional prayers are then re cited • and when, finally, the bishop has decked the subdeacoii in the sacred vestments, on putting on each of which are used appropriate words and ceremonies, he hands him the book of the epistles, saying : Receive the book of the epistles, and have power to read them in the holy Church of God, as well for the living as for the dead.5

Question 20. Of the Office of Deacon.

The second degree amongst holy orders is taken by thedeacon, whose ministry is more comprehensive, and has been always esteemed more holy ; for to him it belongs constantly to accompany the bishop, to take care of him when preaching, to assist him and the priest during the celebration of divine service, and at the administration of the other sacraments, and to read the gospel at the sacrifice of the mass. In times of old he not unfrequently aroused , the minds of the faithful that they should attend divine r Both notions are implied in absterguntur.

s The ceremonious permission to lecture on St. Paul's epistles forms a quaint and interesting feature in the admission of a scholar to the degree of bachelor of divinity in our universities.

1 /. e. of the mass, sacra facienti.

worship, and administered our Lord's blood in those Churches, in which it was the custom for the faithful to receive the Eucharist under bofch kinds. To the deacon also was committed the distribution of the goods of the Church, in order to administer to each one the necessaries of life. To the deacon also, as the eye of the bishop, it belongs to investigate who within his diocese lead lives of piety and religion, and who do not ; who attend the sacrifice of the mass] and the preaching [of their pastors] at the appointed times, and who do not ; that thus the bishop, being made acquainted by him with all these matters, may be enabled to advise and admonish each offender privately, or to rebuke and correct publicly, as he may deem either more likely to prove effectual. He should also call over the names of catechumens, and present to the bishop those who are to be initiated in the sacrament of Order. In the absence of the bishop and priest, he is also permitted to expound the gospel to the people, not, however, from an elevated place, to make it understood that this is not his proper office.11

Question 21. What Manner of Deacons are to be chosen.

”What great diligence should be observed, that no un worthy person be advanced to this degree of order, is shown by the apostle, who, when writing to Timothy, dwells oil the morals, the virtue, the integrity, that should mark the life of the deacon.v The rites and solemn ceremonies with which he is consecrated by the bishop, also sufficiently de clare the same, for the prayers used at the ordination of a deacon are more numerous and more holyw than those used at that of a sub-deacon, and the bishop adds another style of sacred vestments. He also lays hands on him, as we read was done by the apostles at the institution of the first deacons ;x and finally, he delivers to him the book of the gospels, with these words : Receive power to read the gospel u This custom seems still partly preserved in the different heights of the lectern, litany-table, reading-desk, and pulpit.

w Perhaps “more solemn.” Sanctioribus is the word employed; but to speak of the comparative holiness of prayer seems strange.

in the Church of God, as well for the living as for the dead, in the name of the Lord.

Question 22. Of the Dignity and Importance of the Priesthood.

The third and highest degree of all the holy orders is the priesthood. The ancient Fathers distinguish persons endued with the priesthood by two names, sometimes calling them, presbyters, which in Greek signifies elders, and which was given them, not only on account of the maturity of years chiefly required by the priesthood, but still more, to express their gravity of manners, learning, and prudence, as it is written : Honourable old age is not that which standeth in length of time, nor that is reckoned by number of years ; but the understanding of a man is grey hairs J They also call them priests (sacerdotes), because they are consecrated to God, and because to them it belongs to administer the sacraments, and to handle sacred and divine things.

Question 23. The Priesthood loth of the New and Old Law is Twofold.

But, whereas, in the sacred scriptures a two-fold priesthood, internal and external, is described, a line of distinction must be drawn between them, that pastors may be enabled to explain to the faithful what priesthood is here meant. With regard, then, to the internal priesthood, all the faithful, who have been baptized, but particularly to the righteous, who have the spirit of God, and, by the divine grace, have been made living members of Jesus Christ the high-priest, are called priests j for they, through faith inflamed by charity, immolate on the altar of their heart spiritual sacrifices unto God ; and in the number of these sacrifices are to be reckoned all good and virtuous actions, which they refer to the glory of God. Hence we read in the Apocalypse : Christ hath washed us from our sins in his own blood, and hath made us a king dom, and priests unto God and his father.1 To the same effect the prince of the apostles has said : Be, you also cis lively stones, built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ0'. The apostle also exhorts us, to present our bodies a living sacrifice, holy, acceptable unto God, our reasonable service ;b and David had said long before : the sacrifices of God are a broken spirit; a contrite and humbled heart, 0 God ! thou wilt not despise ;c all which, it is easy to per ceive, regard the internal priesthood. But the external priesthood does not extend indiscriminately to the great body of all the faithful, but is suited to certain men who, instituted, and consecrated to God, by the lawful imposition of hands and the solemn ceremonies of the Church, are devoted to some particular and sacred office of the ministry. This distinction of the priesthood is observable also in the old law, for we showed a little before, that David spoke of the internal priesthood ; and with regard to the external, what numerous commands God delivered unto Moses and Aaron in reference to it, no one can be ignorant. Moreover, the Almighty appointed the entire tribe of Levi to the ministry of the temple, and forbad by a law that any member of a different tribe should dare to intrude himself into that function. Wherefore king Uzziah,d stricken by God with leprosy for having usurped the sacerdotal office, paid the heaviest penalty for his arrogance and sacrilege. As, then, we find the same distinction of internal and external priesthood in the evangelical law, the faithful are to be informed that we here speak of the external only, which is conferred on particular individuals, for that alone belongs to the sacrament of Order.

Question 24. Of the Proper Functions of Priests.

The office, then, of the priest is to. offer sacrifice unto God, and to administer the sacraments of the Church, as is declared by the rites used at his consecration ; for the bishop, with all the priests present, first lays hands on the candidate for the priesthood ; and next fitting the stole on his shoulders, adjusts it on his breast in form of a cross, thus declaring that the priest is endued with strength from on high, to enable him to carry the cross of Christ our Lord, to bear the sweet yoke of the divine law, and to inculcate this law, not by word only, but also by the example of a life most correctly and holily spent. [The bishop] next anoints his hands with the sacred oil, presents to him a cup containing wine, and a paten with a host, saying : Receive power to offer sacrifice unto God, and to celebrate masses as well for the living as for the dead. By these ceremonies and words he is constituted an interpreter and mediator between God and man, which must be deemed the principal function of the priesthood. Finally, again placing his hands on his head, [the bishop] says : deceive thou the Holy Ghost : whose sins thou shalt remit, they are remitted unto them ; and whose thou shalt retain, they are retained ;e thus bestowing on him that celestial power of remitting and retaining sins, which was conferred by our Lord on his disciples.

Question 25. The Priesthood, although one, has different Degrees.

These then are the principal and peculiar functions of the order of priesthood/ which, although one, has yet different degrees of dignity and power. The first is that of those who are simply called priests, whose functions we have hitherto explained. The second is that of bishops, who are placed over their respective sees, to govern not only the other ministers of the Church, but the faithful people, and, with supreme vigilance and care to watch over their salva tion. Hence in the sacred scriptures they are frequently called the pastors of the sheep ; and their office and duties are developed, by Paul in his sermon to the Ephesians, as we read in the Acts of the Apostles.? Peter also, the prince of the apostles, has left for the guidance of bishops a divine rule j with which, if their lives accord, they will doubtless be esteemed, and will really be, good pastors.11 But bishops are also called pontiffs, a name borrowed from the ancient Romans, and used by them to designate their chief-priests. The third degree is that of archbishops, who preside over several bishops : and who are also called metropolitans, because placed over the metropolis of the province. Archbishops, therefore, although their ordination is the same, enjoy a more exalted station, and a more ample power than bishops. Patriarchs occupy the fourth place, and are, as the name implies, the first and supreme fathers in the episcopal order. Formerly, besides the Supreme Roman Pontiff, there were but four patriarchs in the Church, whose dignity however was not the same ; for the patriarch of Constantinople, although last in the order of time, was first in rank, an honour conceded to him as bishop of Constantinople, the then capital of the imperial world. Next to the patriarchate of Constantinople, is that of Alexandria, a see founded by the evangelist Mark, by command of the prince of the apostles. The third is the patriarchate of Antioch, where Peter first fixed his see. The fourth and last is the patriarchate of Jerusalem, which Church was governed by James, the brother of our Lord.1 Beyond all these, the Catholic Church has ever revered the sovereign pontiff of Home, whom Cyril of Alexandria denominated in the Council of Ephesus, the chief bishop, father, and patriarch of the whole world. And whereas he sitteth in that chair, in which it is certain that Peter, the prince of the apostle?, sat to the close of life, [the Catholic Church] recognizes in his person the highest degree of dignity, and the amplitude of jurisdiction ; a dignity and a jurisdiction not based on any synodal, or other human con stitutions, but given from on high. Wherefore, as successor to Peter, and the true and legitimate vicar on earth of Christ the Lord, he presides over the Universal Church, the father and governor of all the faithful, of bishops and of all otherprelates, be their office and power what it may. From what has been said, pastors then will teach what are the principal offices and functions of ecclesiastical orders and decrees, and who is the minister of this sacrament.

1 On the division of the Patriarchates, Wordsworth's Ecclesiastical Polity, Pt. i. ch. xii. furnishes some valuable and complete information.

Question 26. Who is the proper Minister of the Sacrament of Order.

That to the bishop belongs the administration of this sacrament is well known, and is also easily proved by the authority of the sacred writings, by tradition the most certain, by the testimony of all the fathers, by the decrees of councils, and by the usage and practice of the holy Church. Some abbots, it is true, were occasionally permitted to confer minor, but not holy, orders : no one, however, will doubt that this is the proper office of the bishop, for whom, and for whom alone, it is lawful to confer the other orders called holy ; for sub-deacons, deacons, and priests are ordained by one bishop only, but, according to an apostolic tradition, which has always been preserved in the Church, a bishop isconsecrated by three bishops.

Question 27. Necessity of requiring extreme Probity in promoting to Orders.

We must now proceed to explain what persons are fit for this sacrament, especially for the order of priesthood, and what should be then- principal qualifications ; for thence it will not be difficult to determine what ought to be the qualifications of those to whom the other orders are to bogiven, according to their respective offices and dignities. That, in promoting to orders, too much precaution cannot be used, is obvious from the consideration, that the other [sacra ments] impart grace for the use and sanctification of those who receive them ; but those who are initiated in holy orders become partakers of grace for the good of the Church, and thus for the salvation of all men. Hence it is that” orders are conferred on certain appointed days only, on. which, according to the most ancient custom of the Church, solemn fasts are observed, that the faithful people may obtain from God, by holy and devout prayers, ministers not un worthy their high calling, well qualified to exercise with propriety, and to the advantage of his Church, the transcendant power with which they are to be invested.

Question 28. How great Integrity of Life and Morals is required in the Person to be ordained.

In the candidate for the priesthood, therefore, integrity of life and morals is the first and most essential qualification, not only because for any one to procure, or even to permit his ordination, while his conscience is burdened with the weight of mortal sin, is to place himself under the bond of a new and most serious crime ; but also, because it is his duty to enlighten others by the lustre of his virtue and innocence. On this subject the pastor will make known the lessons addressed by the apostle to Titus and Timothy; and he will also teach that those bodily defects, which, under the Old Law, by divine injunction, disqualified for the ministry of the altar, should, under the Christian dispensation, be transferred chiefly to the deformities of the mind. Hence we see observed in the Church the holy practice, of the candidate for holy orders first studying diligently to cleanse his conscience in the sacrament of penance.

Question 29. What and hoio great Learning is required in the Priest.

In the priest, moreover, we require not merely that know ledge which is necessary to the use and administration of the sacraments ; but an acquaintance with the sacred Scriptures should also enable him to instruct the people in the mysteries of the Christian faith, and the precepts of the Divine Law, to incite to piety and virtue, and to reclaim from sin. For the duties of the priest are twofold ; the one, duly to con secrate and administer the sacraments, the other, to instruct those committed to his faithful care in whatever things be necessary unto salvation : The lips of the priest, say Malachi, shall keep knowledge, and they shall seek the law at his mouth; because he is the angel of the Lord of Hosts As therefore to discharge one's duty in the former of these duties, a moderate share of knowledge is sufficient ; so the latter demands not ordinary, but rather extraordinary knowledge. In all priests, J Tit. i. and 1 Tim. iii.

however, recondite learning on difficult subjects is not equally requisite : it is enough that each possess competent know ledge to discharge the duties of his own particular office in the ministry.

Question 30. Who are not to le admitted to the Dignity of the Priesthood.

This sacrament is not to be conferred on boys, or on mad or insane persons, because they lack the use of reason ; if administered to them, however, it doubtless impresses on their souls the sacramental character. As to the age re quired for the [reception of the] different orders, it may be easily known by consulting the decrees of the Sacred Council of Trent.1 Slaves, also, are excepted, for lie that is not at his own disposal, but under the power of another, should not be dedicated to the divine service. Persons accustomed to shed blood,111 and homicides, are also excepted, because they are excluded by the ecclesiastical law, and are irregular. Spurious persons, also, and all who are not born in lawful wedlock [are excluded] ; for it is proper that those devoted to the sacred offices have nothing about them that would expose them to be with reason contemned and despised by others. Finally, persons who are maimed, or who labour under any remarkable personal deformity, ought not to be admitted, for such uncomeliness and debility must necessarily offend the eye, and prove an obstacle to the administration of the sacraments.

Question 31. Chief Effects of the Sacrament of Order.

Having explained these matters, it remains that pastors unfold the effects of this sacrament. It is clear, that the sacrament of Order, although, as has been already said, primarily instituted with reference to the advantage and beauty of the Church, imparts to the soul of him who receives it sanctifying grace, by which he is qualified and enabled to discharge with propriety the duties of his office, and to administer the sacraments ; as also the grace of bap tism qualifies for the reception of the other sacraments. By this sacrament, also, it is clear, is conferred another grace, that is, a special power in reference to the most holy Eucharist, a power full and perfect in the priest, who alone can consecrate11 the body and blood of our Lord ; but in the other subordinate ministers, greater or less in proportion to their nearer approximation to the sacred duties of the altar. This power is also denominated a spiritual character, because, by a certain interior mark impressed on the soul, those who have received holy orders are distinguished from the rest of the faithful, and devoted to the divine service. To this the apostle seems to have referred, when he said to Timothy : Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery ; and in another place : I put thee in remembrance, that thou stir up the gift of God which is in thee, by the putting on of my hands. .P Let thus much suffice, touching the sacrament of Order ; for our purpose has been to lay before pastors the more important heads of the subject only, in order to supply them with matter for the information of the people, and their instruction in Christian piety.

Question 1. Why Pastors should anxiously take care that the Christian People understand the Nature and Holiness of Matrimony.

As pastors should propose to themselves the happy and perfect life of the faithful, their most earnest wish must be that of the apostle, when, writing to the Corinthians, he says : / would that ye all were even as my self p that is, that all should lead a life of continency ; for there can be found no greater happiness in this life than for the soul, imdistracted by worldly cares, every unruly desire of the flesh being tranquillized and extinguished, to repose in the one sole study of piety, and the contemplation of heavenly things. But as, according to the witness of the same apostle, every •man hath his proper gift of God, one after this manner, and another after that? and marriage is adorned with great and divine blessings, so as strictly and properly to hold a place amongst the other sacraments of the Catholic Church, and since its celebration was honoured by the presence of the Lord himself, it is obviously the duty [of the pastor] to ex pound its doctrine ; particularly as we find that both St. Paul and the prince of the apostles have, in many places, minutely described to us not only the dignity, but also the duties, of the married state. For they, filled with the spirit of God, well understood how many and how important advantages might flow to Christian society, if the faithful possessed a knowledge of, and inviolably observed the sanctity of marriage ; whilst they saw that, on the contrary, from ignorance or disregard of its holiness, the greatest calamities and evils would accrue to the Church. The nature and import of marriage must therefore be first explained ; for whereas vices not unfrequently bear the semblance of virtue, care must be taken that the faithful, deceived by a false appearance of marriage, stain not their souls with turpitude and wicked lusts. To explain the subject, the pastor will begin with the meaning of the word Matrimony.

Question 2. Wherefore the holy land of Matrimony is designated by the names “ Wedlock,” or “Nuptials.”

[This sacrament] is called matrimony, because the principal object which a female should propose to herself in marriage is to become a mother ; or because to a mother it belongs to conceive, bring forth, and train up her offspring. It is also called wedlock?1 from the conjugal union of man and wife, because a lawful wife is attached to her1 husband, as it u Conjugium, lit. “ a yoking together,” a conjungendo.

were, by the same yoke. It is moreover called nuptials? because, as St. Ambrose observes, brides veiled themselves through modesty ;w an observance which also seemed to imply that they should be obedient and subject unto their husbands.

Question 3. Definition of Matrimony.

According to the general opinion of theologians, matrimony is defined the conjugal union of man andwoman between legitimate persons, which is to last undividedly throughout life. In order that the parts of this definition may be the better understood, it must be taught that, although a perfect marriage possesses all these conditions, viz. internal consent, external compact expressed by words, the obligation and tie which arise from that compact, and the marriage debt by which matrimony is consummated, yet the obligation and tie expressed by the word union alone have properly the force and nature of mar riage. The word conjugal is added, because other sorts of compacts, by which men and women are bound mutually to assist each other either for payment or for some other reason, are altogether of a different nature from that of matrimony. Next follow the words between legitimate 2wrsons, because persons who are absolutely excluded from conjugal union by the laws cannot contract marriage, and if they do, the mar riage is void. Persons, for instance, within the fourth degree of kindred, and a boy before his fourteenth year, or a girl before her twelfth, ages which have been established by the laws, cannot be fit to enter upon marriage validly. The concluding words, which is to last undividedly throughout life, express the indissoluble nature of the tie which binds husband and wife.

Question 4. In icliat Marriage chiefly consists.

Hence it is evident that in that tie consist the nature and import of marriage ; for when other definitions of eminent divines seem to ascribe its nature and import to the consent, as when they say that marriage is the consent of the male v Nuptlte, a nubendo, to veil oneself.

and female, they are to be understood to mean, that the con sent itself is the efficient cause of marriage, as was taught by the Fathers in the Council of Florence ;y for the obligation and tie cannot arise save only from the consent and compact.

Question 5. What sort of Consent is required in Marriage, and hoiv it is to be declared.

But that the consent be expressed in words that designate the present time is most necessary, for marriage is not a simple donation, but a mutual compact ; and hence the con sent of one of the parties only is insufficient, and that of both essential. Now to declare this mutual consent, it is obvious that words are necessary ; for if marriage could consist of the internal consent only, without any external indication thereof, it would then seem also to follow, that if two persons living in die most separate and distant countries were to consent to many, they would contract a true and stable marriage, even before one had mutually signified to the other his or her consent by letter or messenger, a consequence repugnant to reason, and opposed to the usage and decrees of the Church.

Question 6. The mutual Consent of the Parties expressed in Words, which have reference to the future Time, is unavailing.

”Wisely, then, is it stated that the consent [of the parties] is to be expressed in words that designate the present time ; for words that indicate a future time promise, but do not actually unite in marriage. Besides, what has to be done hereafter has evidently no present existence, and what has no existence can have little or no firmness or stability. Hence a promise of marriage to a woman gives the man no actual matrimonial rights ; and, although he be bound to adhere to his engagement, the violation of which would con vict him of a breach of faith, yet what a man has promised to do subsequently, he has not immediately fulfilled. But he who has entered into the matrimonial alliance, howsoever he may afterwards regret it, cannot possibly change, or invalidate, or undo the campact. As, then, the marriage y Eug. iv. in cone. Flor.

contract is not a mere promise, but such a transfer of right, as that the man thereby actually yields the dominion of his body to the woman, the woman the dominion of hers to the man, it must therefore be made in words which designate the present time, the force of which words abides also after their utterance, and holds husband and wife bound by an indissoluble tie.

Question 7. A Nod or other Sign may be sufficient, if Modesty, or any other impediment, hinder Consent being expressed in Words.

In place of words, however, it may be sufficient for the validity of marriage to substitute a nod, or other unequivocal sign of inward consent : even silence, when the result of female modesty, may be sufficient, provided the parents answer for their daughter.

Question 8. Consummation not necessary to a true Marriage.

Hence pastors will teach the faithful, that in the tie and •obligation consist the nature and import of marriage j and that, beyond the consent of the parties, expressed in the manner already explained, consummation is not necessarily required to constitute a true marriage ; for it is certain that our first parents, before their fall, when, as the Fathers bear witness, no consummation took place, were really united in marriage.2 Hence the holy Fathers say that marriage con sists not in its consummation, but in the consent [of the parties] ; a doctrine which we find repeated by St. Ambrose in his book on virgins/1

Question 9. Marriage twofold.

These matters having been explained, it must next be shown that matrimony is to be considered in two points of view, either as a natural union (for marriage was not invented by man, but instituted by nature) or as a sacrament, the efficacy •of which transcends the order of nature. And whereas grace perfects nature (hoivbeit that was not first which is spiritual, but that which is animal, afterwards that which is spiritual1), the order of our matter requires that we first treat of matrimony as a natural contract, and as imposing natural duties, and next, as a sacrament.

Question 10. Who was the Author of Marriage considered as an office of Nature.

In the first place, then, the faithful are to be taught that marriage was instituted by God; for it is written in Genesis : Male and female he created them : and God blessed them, say ing : Increase and multiply ; c and : It is not good for the man to be alone ; let us make him a help like unto himself; and a little after : Hut for Adam there teas not found a helper like himself. And the Lord God caused a deep sleep to fall upon Adam ; and he slept, and he took one of his ribs and closed up the flesh instead thereof. And the Lord Godbuilded0 the rib which he had taken from Adam into a woman, and brought her unto Adam ; and Adam said : “ This is now bone of my bones, and flesh of my flesh ; she shall be called woman, because she was taken out of man : therefore a man shall leave his father and his mother, and shall cleave unto his ivife, and they shall be two in one flesh y” f words which, according to the authority of our Lord himself, as we read in St. Matthew, show that matrimony was divinely instituted. s

Question 11. Matrimony, considered as an Institution of Nature, and especially as a, Sacrament, cannot be dissolved.

Not only did God institute marriage ; but he also, as the holy Council of Trent declares, rendered it perpetual and indissoluble ; for the Saviour says : What God hath joined together, let no man put asunder For although, as a natural contract, it belongs to marriage that it be indissoluble ; yet its indissolubility arises chiefly from its nature as a sacrament ; and this it is by which, in all its natural rela- tions, it attains the highest perfection. Its dissolubility, however, is at once opposed to the care of bringing up an offspring, and to the other advantages of marriage.

Question 12. Marriage is not obligatory on all.

The words, increase and multiply, which were uttered by the Lord, do not tend to impose on every individual an obligation to marry, but to declare the object of the institution of marriage ; for, now that the human race is increased, not only is there no law rendering the taking a wife obligatory on any one, but, on the contrary, virginity is highly extolled and strongly recommended in scripture to every one, as superior to the marriage state, and being in itself more perfect and holy ; for our Lord himself has taught : lie that can receive it, let Him receive it ;J and the apostle says : Concerning virgins I have no commandment of the Lord : yet I give my judgment as one that hath obtained mercy to be faithful.

Question 13. Why a Man and Woman ought to be joined in Marriage.

But for what reasons man and woman should be joined in marriage, is a subject which demands explanation. The first reason of its institution is, that the very nature in stinctively innate in both sexes tends to such an union ; and it is sought with the hope of proving, under the discomforts of life and the feebleness of old age, a source of mutual aid and support. Another is the desire of family, not so much, however, with a view to leave after us heirs of our property and wealth, as to train up our children in the true faith and in the service of God ; and this was the principal object of the holy patriarchs, when they engaged in the married state, as we learn from the sacred volume. Hence the angel, when informing Tobit by what means he should repel the violent assaults of the evil demon, says : / will show thee icho they are, over whom the devil can prevail ; for they who in , such wise receive matrimony, as to shut out God from them- \ selves and from their mind, and to give themselves to their lust, as the horse and mule, which have no understanding, over them the devil hath power.1 He then adds : Thou shall take the virgin with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham thou mayest obtain a blessing in children.™- This was also the sole reason, why God instituted marriage from the beginning ; and hence married persons, who by medicine either prevent conception, or procure abortion, are guilty of a most heinous crime, nothing less than a premeditated conspiracy to murder.

Question 14. The third reason is one, that has been added to other causes after the fall of our first parent, when, after the loss of the righteousness, in which man was created, appetite began to rebel against right reason. It is that he who is conscious of his own frailty, and is unwilling to bear the assaults of the flesh, may use marriage as a remedy against concupiscence : Because of fornication, says the apostle, let every man have his own wife, and let every woman have her oivn husband ; and soon after, having recommended to mar ried persons a temporary abstinence from the marriage debt, to give themselves to prayer, he adds : Come together again, that Satan tempt you not for your incontinence/.1 These, therefore, are the ends, some one of which those who desire to contract nuptials piously and religiously, as becomes the children of the saints, should propose to themselves. If to those causes others be added, which induce persons to con tract marriage, or, in makuig choice of a wife, to prefer one to another, such as the desire of leaving an heir, wealth, j beauty, illustrious descent, congeniality of disposition, such ' motives, seeing they are not inconsistent with the holiness ' of marriage, are not to be condemned ; nor do we find that - the patriarch Jacob is condemned in scripture for having 0 chosen Rachel, allured by her beauty, in preference to 11 Leah.0 These are the instructions which the pastor will communicate to the faithful on the subject of marriage, as a natural contract.

Question 15. Why Matrimony received the dignity of a, Sacrament from Christ.

But as a sacrament, it will be proper to explain that marriage belongs to a far superior order, and is referred to a far more exalted end. For as marriage, as a natural union, was instituted from the beginning for the propagation of the human race, so was it subsequently endowed with the dignity of a sacrament, for the procreation and education of a people in the religion and worship of the true God, and of our Saviour Christ. For when the Redeemer would give a token of that very close union which subsists between him and his Church, and of his boundless love towards us, he declares the dignity of this so great a mystery principally by the holy union of man and wife. Now the extreme aptitude of this illustration may be understood from this, that of all human relations no one is more binding among men than that of matrimony, and a man and woman in that relation are united in the closest bonds of affection and love. Hence is it that the sacred Scriptures frequently place before our eyes, by assimilating it to marriage, this divine union of Christ and his Church.

Question 16. How Marriage is a true Sacrament of the New Law.

Now that marriage is a sacrament, has been at all times held by the Church as a certain and well-ascertained truth, in which she is supported by the authority of the apostle, who writes thus to the Ephesians : Men, says he, ought to love their wives as their own bodies : he that loveth his toife, lovetk himself; for no man ever yet hated Ids own flesh, but nourisheth and cherisheth it, even as also Christ the Church ; for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they shall be two in one flesh. This is a great sacrament ; but I speak in Christ, and in the Church.v When [the apostle] says, This is a great sacra- tj no one should doubt that he referred to marriage ; as if he had said : The conjugal union of man and wife, of which God is the author, is a sacrament, that is, a sacred sign, of the most holy union by which Christ the Lord is united with his Church.

Question 17. How Matrimony in a Sacrament, is evinced from St. Paul's words.

That this is the true and proper meaning of his words is shown by the ancient holy Fathers, who interpreted that passage; and the Council of Trent 1 has given to it the same explanation. The husband, therefore, is evidently compared by the apostle to Christ, the wife to the Church : Tito husband is the head of the wife, even as Christ is the head of the Church;1' and hence the husband should love his wife, and again, the wife should love and worship her husband, for Christ loved his Church, and gave himself for her ; and again, as the same apostle teaches, The Church is subject to Christ.

But that by this sacrament also grace is signified and con ferred, in which the nature of a sacrament principally consists, the council declares in these words : The grace which might perfect that natural love, and confirm that indissoluble union, and sanctify the wedded, Christ himself, the institutor and perfecter of the venerable sacraments, merited for us by his passion.9 It must therefore be taught, that, united in the bonds of mutual love, the husband and wife are enabled by the grace of this sacrament, to repose in each other's affections, to seek no alien and illicit attachments, no criminal intercourse; and to preserve marriage honourable in all, and the bed undejiled.1 the books of the Reformed Church, the word ' ' sacrament “ was used in a larger sense than modern usage renders intelligible. Marriage is obviously not a “sacrament of the Gospel.''

i See Decrees and Canons, Sess. xxiv. sub init. p. 177.

Question 18. How muck the Matrimony of the Gospel is superior to the Matrimony of the Law of Nature, or of Moses.

But how greatly superior the sacrament of matrimony is to those marriages which took place before or after the law, we may learn from the following considerations, although the Gentiles looked upon marriage as possessing some divine property, and therefore considered promiscuous intercourse inconsistent with the law of nature : they also held that for nication, adultery, and other licentious excesses should be repressed by law ; but their marriages had nought whatever of the nature of a sacrament. Amongst the Jews the laws of marriage were observed far more religiously, and their marriages were doubtless endued with more holiness. For having received the promise, that in the seed of Abraham all nations should one day be blessed, it was justly deemed a duty of great piety amongst them to beget children, the offspring of a chosen people, from whom, as to his human nature, Christ our Lord and Saviour might be descended; but their unions also lack the true nature of a sacrament.

Question 19. Matrimony under the Law of Nature retained not, after the Fall, or under the Law of Moses, the Honour which it derived from God.

Moreover, whether we consider the law of nature after the sin of Adam, or [the law] of Moses, we easily perceive that marriage had fallen away from its primitive honour and dignity. For under the law of nature we find, that many of the patriarchs wedded several wives at the same time ; and, in the law of Moses, should cause exist, permission was sub sequently given to dismiss one's wife, having given her a bill of divorce ;v both which concessions have been removed by the gospel dispensation, and marriage restored to its pristine state. For that polygamy was at variance with the nature of marriage (some of the patriarchs, who, not without the permission of God, had a plurality of wives, are not, however, on that account to be accused), Christ our Lord shows in these words : For this cause shall a man leave father and mother, and shall cleave to his wife, and they tioain shall be in one flesh. Wherefore, subjoins the Redeemer, they are no more twain but one flesh ;w words by which he plainly shows, that marriage was so instituted by God, as to be the union of two, and not more persons. This he most explicitly teaches elsewhere, for he says : Whosoever shall put away his wife and marry another, committeth adultery against her ; and if a woman shall put away her husband, and be married to another , she committeth adultery yx for if a plurality of wives were lawful for a man, there would seem to be no more reason why he who marries a second wife, Avhilst he retains the first, should be said to be guilty of adultery, than if, having dismissed the first, he should unite to himself a second. Hence it is that if an infidel, in accordance with the law and custom of his country, had married several wives, the Church commands him, when converted to the faith, to regard the first only in the light of his true and lawful wife, and to relinquish all the others.

Question 20. The Bond of Marriage indissoluble by Divorce.

That marriage cannot be dissolved by divorce is easily proved from the same testimony of Christ our Lord ; for if, after [giving] a bill of divorce the matrimonal link were dissolved, the wife might, without any guilt of adultery, wed. another husband ; yet our Lord expressly declares, that whosoever shall put away Ids wife, and shall marry another, committeth adultery.? It is clear, therefore, that the bond of marriage can be dissolved by death alone ; and this the apostle also confirms, when he saith : The ivife is bound by the law as long as her husband livethb ; but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord ;z and again: Unto the married I command, yet not I, but the Lord, that the wife depart not from her husband ; but, and if she depart, let her remain unmarried, or be recon ciled to her hu-jband. Thus to her who has relinquished her husband for a just cause, the only alternative left by the apostle is to remain unmarried, or be reconciled to her hus- band j for the Church, does not permit one to separate from, the other without most weighty reasons.

Question 21. WIii/ it is expedient that Marriage be indissoluble.

That the law of marriage may not appear to any one too rigorous, inasmuch as marriage may never on any account be dissolved, its beneficial consequences must be pointed out tothe faithful. In the first place, they should understand that in the choice of a companion in matrimony, virtue and con geniality of disposition should be considered, rather than wealth or beauty ; and by this consideration, we, no doubt, best regard the interests of society. Besides, if marriage were dissoluble by divorce, married persons could scarcely ever want causes of dissension, which the old enemy of peace and chastity would never fail to throw in their way ; where as, when the faithful reflect within themselves that, although even separated as to bed and board,b they are still held bound by the tie of marriage, and that all hope of wedding a second wife is cut off, they become slower to anger and dissensions ; and if sometimes separated, feeling the regrets of separation insufferable, they are easily reconciled to their fellowship of living through the intervention of friends.

Question 22. Tftose separated by a Bill of Divorce may again be united.

But here, the pastors must not omit the salutary admonition of St. Augustine, who, to convince the faithful that they should not deem it a hard thing to be reconciled to their penitent wives, whom they had put away for adultery, he asks : Why should not the faithful 'man receive Ms wife, whom the Church receives ? Or, why should not the wife pardon her adulterous but penitent husband, whom Christ hath par doned ? c When the Scriptures call him, that keepeth an adulteress, foolish it means an adulteress, who, after her h Conjugii convictu et consuetudine. Compare our English Isgal phrase, “ a mensa et thoro.”

delinquency, refuses to repent, and perseveres in the career of turpitude which she had commenced. From what has been said, therefore, it is clear that, to marriage amongst the Jews and Gentiles, the marriage of believers is far superior in perfection and dignity.

Question 23. What arc the Advantages arising from Marriage.

The faithful are also to be taught, that there are three advantages of marriage, offspring, faith, and the sacrament ; advantages which alleviate by compensation those evils which the apostle points out, when he says : Such shcdl have trouble in the flesh ;e and by which, the natural intercourse, which, without marriage, would be deservedly reprobated, is ren dered an honourable union. The first advantage, then, is offspring, that is to say, children begotten from a true and lawful wife ; an advantage which was so highly appreciated by the apostle, that he says \ The woman shall be saved in childbearing.t This, however, is not to be understood solely of the procreation of children, but also of the education and discipline by which children are reared to piety. Thus the apostle immediately adds : If she continue in faith ; for the Scripture admonishes : Hast thou children ? Instruct them, and bow down their neck from their childhood.' The same lesson is taught by the apostle ; and of such an education the Scripture affords the most beautiful illustrations in the persons of Tobit, Job, and other patriarchs, eminent for holiness. But what are the further duties of parents and children, shall be more fully explained in the exposition of the fourth commandment.

Question 24. What is Faith in Matrimony, and how it is to lie preserved.

The next advantage of matrimony is faith, not that habit of virtue with which we are imbued in baptism, but the fidelity which the husband plights to the wife, and the wife, to the husband, by which they mutually deliver to each other the dominion of their persons, and promise to preserve inviolate the sacred engagement of marriage. This is an obvious inference from the words of our first parent on receiving his wife Eve, words of which, as the Gospel informs us, Christ our Lord afterwards approved : Wherefore, a man shall leave his father and mother, and shall cleave unto his wife, and they shall be two in one flesh)1 It is also to be inferred from these words of the apostle : The wife hath not power of her own body, but the husband : and likewise also the husband hath not power of his own body, but the, wife) Hence in the Old Law most justly were the heaviest chastisements ordained by the Lord against adulterers, because they violate this con jugal faith.J Matrimonial faith also demands, that the husband and wife be united by a certain singular, holy, and pure love, a love not such as that of adulterers, but such as that which Christ cherisheth towards his Church • for this is the model of conjugal love proposed by the apostle, when he says : Husbands, love your wives, as Christ also loved the Church ; k and very great indeed was the love wherewith Christ embraced his Church, not a selfish love, but a love that proposed to itself the sole interest of his spouse.

Question 25. What is a Sacrament, when it is enumerated among the Advantages of Matrimony.

The third advantage is called the sacrament, that is, the indissoluble tie of marriage ; for as we read in the apostle : The Lord commandeth that the wife depart not from the husband. But and if she depart, lei her remain unmarried, or be reconciled to her husband ; and let not the husband put away his ivife) If, as a sacrament, marriage is significant of the union of Christ with his Church, it follows that, as Christ never separates himself from his Church, so a wife, as far as regards the tie of marriage, can never be separated from her husband. But the more easily to preserve this holy union undisturbed by complaints, the duties of husband and wife, as inculcated by St. Paul, and by Peter the prince of the apostles, must be set forth.

Question 26. Chief Duties of a Husband.

It is then the duty of the husband to treat his wife courteously and with honour; and herein it should be recollected that Eve was called by Adam his companion : The woman, says he, whom thou gavest me as a companion ;m and hence it was, in the opinion of some of the fathers, that she was formed not from the feet but from the side of man ; as, 011 the other hand, she was not formed from his head, in order to give her to understand that she was not to command, but rather to obey, her husband. It is also becoming that the husband be constantly occupied in the exercise of some honest pursuit, with a view as well to provide the necessaries for the sustenance of his family, as to avoid the languor of idleness, from which almost every vice flows. He is also to keep his family in order, to correct their morals, and keep them stead fast in their respective employments.

Question 27. Duties of a Wife.

On the other hand, the duties of a wife are thus enu merated by the prince of the apostles : Let wives be subject to their husbands ; that if any believe not the word, they also may without the word be won by the conversation of the wives ; while they behold your chaste conversation with fear ; whose adorning let it not be that outward plaiting of the hair, or of wearing of gold, or of putting on of apparel, biit the hidden man of the heart in that which is not corruptible, of a quiet and a meek spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also, ivho trusted in God, ad ,rned themselves, being in subjection unto their own husbands : even as Sarah obeyed Abraham, call ing him Lord.n It should also be a principal study of theirs to train up their children in the practice of religion, and to take particular care of their domestic concerns. Unless compelled by necessity to go abroad, they should willingly keep themselves at home ; and should never venture to leave home without the permission of their husbands.

Again, and in this the conjugal union chiefly consists, let them always remember that, next to God, they are to love no one more than their husband, to esteem no one more highly, yielding to him in all things not inconsistent with Christian piety, the most willing and cheerful obedience.

Question 28. What is to be thour/ht of the Rites observed in Marriage.

It will be consequent upon the explanation of these matters, that pastors next proceed to instruct their people in the rites to be observed in the administration of marriage ; on which, however, it is not to be expected that precepts should here be delivered, whereas the principal things to be observed on this head have been accurately, and at great length determined by the holy Council of Trent, nor can pastors be unacquainted with that decree itself. It is, there fore, sufficient to admonish them to study to make themselves acquainted, from the doctrine of the sacred council, with what regards this point, and to expound it diligently to the faithful.

Question 29. But above all, lest young men and girls, who are of an age marked by extreme weakness and indiscretion of disposition, deceived by the misapplied name of nuptials, may rush incautiously into criminal love-engagements, [pastors] must very frequently remind them that, without the presence of the parish-priest, or of some other priest licensed by him or by the ordinary, and that of a certain number of witnesses, the ceremony cannot be real, nor can there be any valid marriage.

Question 30. It is also proper to state the Impediments of Marriage.

The impediments also to marriage are to be explained, a subject so diligently treated by many grave and erudite writers on morality,? as to render it an easy task for pastors to draw from their labours, particularly as they have 0 See Sess. xxiv. as above. P De vitiis et virtutibus.

occasion to have such works continually in their hands. The instructions, therefore, which they contain, and also the decrees of the council 1 with regard to the impediments arising from spiritual relationship, from the justice of public honesty, or from fornication, pastors will peruse with attention, and take care to expound to the people.

Question 31. The Dispositions with which Men should approach the Sacrament of Marriage.

From what has been said, may be learnt the dispositions with which the faithful should approach the sacrament of marriage ; for they should consider themselves as about to engage, not in a human but a divine work ; and the example of the fathers of the Old Law, by whom marriage, although not endued with the dignity of a sacrament, was deemed a most holy and religious rite, evinces the singular integrity of soul, and the piety, which should be applied [to this sacra ment].

Question 32. The Consent of the Parents is required for the Soundness of Matrimony.

But, amongst other matters, the children are most earnestly to be exhorted to pay to their parents, or to those under whose care and authority they are placed, the tribute of respect not to engage in marriage without their knowledge, still less in defiance and repugnance of their wish. For it may be observed, that in the Old Testament, children were always given in marriage by their fathers ; and that to the will of fathers is to be paid in this matter the greatest deference, the apostle seems also to indicate in these words : lie that giveth his virgin in marriage ; doth well : and he that giveth her not, doth better.1'

Question 33. Instruction touching the Use of Marriage.

The last subject regards the use of marriage, a subject which pastors must approach with becoming delicacy, taking q Cf. Decrees and Canons, 1. c. ch. 2, sqq. p. 182, sq. of my translation, r ! (jor> vii> 38> care that no expression that may be unfit to meet the ears of the faithful, that may be calculated to offend pious minds, or excite laughter, fall from their lips. The words of the Lord are pure words ;s and, therefore, the teachers of a Christian people should make use of such language as is characterized by singular gravity and integrity of soul. Two lessons of instruction are then to be specially enjoined upon the faith ful ; the first, that marriage is not to be used from motives of sensuality or pleasure, but that its use is to be restrained within those limits, which, as we have already shown, are prescribed by God. They should be mindful of the exhortation of the apostle : They, says he, that have wives, let them be as those that Iiave not The words of St. Jerome11 also [deserve attention] : A wise man, says he, ought to love his wife, with judgment, not with the impulse of passion : he will govern the impetuosity of desire, and will not be hurried into indulgence. There is no greater turpitude than that a husband should love his loife as he would an adulteress.

Question 34. Husbands should sometimes abstain from the Marriage Debt.

But as all blessings are to be obtained from God by holy prayers, the faithful are also to be taught sometimes to abstain from the marriage debt, in order to devote themselves to prayer and devotion to God. And this religious continence, according to the proper and holy injunction of our fathers, they should particularly observe for at least three days previous to receiving the holy Eucharist, and frequently during the solemn fast season of Lent. Thus will they find the blessings of marriage to be augmented daily, by a constantly increasing accumulation of divine grace ; and, living in the pursuit and practice of piety, they will not only spend this life in tranquillity and comfort, but will also rest on the true and firm hope, which maketh not ashamed of attaining, through the goodness of God, life eternal.