Bellarmine · De Controversiis · On the Sacraments in General · Book I: On the Nature and Causes of the Sacrament
Chapter 9: What is required to constitute a Sacrament of the new law
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramentis in Genere, Book I: On the Nature and Causes of the Sacrament. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
We have spoken of the name; now we must speak of the thing itself. There will be three parts of the disputation on the nature of the Sacrament. For first it must be set forth what is required, by the common opinion of all Catholics, to constitute a Sacrament of the new law. Then we must treat of the formal and technical definition of a Sacrament. Lastly the various opinions and depravations of the heretics concerning the nature and definition of a Sacrament are to be examined and refuted.
As to the first, then, the Catholic Doctors, although they dissent in certain philosophical and minute matters — as, whether a Sacrament is one thing per se; whether it is a being of reason, etc. — yet in the Theological matter agree wonderfully; whereas the heretics, on the contrary, dissent wonderfully among themselves, as we shall soon see.
Therefore the things which are necessarily required to constitute a Sacrament of the new law are these. First, that it be a sign. And a sign is defined, as St. Augustine defines it, book 2 On Christian doctrine chapter 1: “A thing which, besides the appearance it presents to the senses, of itself makes something else come into the thought.” Wherefore a sign ought to be some knowable thing, and ought likewise to lead into the knowledge of another. And because this second — namely, to lead into the knowledge of another — is the chief thing in a sign, as the same Augustine teaches book 1 chapter 1 On Christian doctrine, therefore a sign, as it is a sign, ought to be more imperfect than the thing which it signifies, and to represent that thing rather than itself. Wherefore a man is not called the sign of his own image, although from the knowledge of a man his images are often known; but on the contrary the image is called the sign of the man. Now that a Sacrament is a certain sign is plain both from Scripture — when in Genesis 17 circumcision is called the sign of the covenant, Romans 6 Baptism is called the sign of the burial and resurrection, 1 Corinthians 11 the Eucharist is called the sign of the Passion and death of Christ, Ephesians 5 Matrimony is called the sign of the conjunction of Christ and the Church — and from the Fathers; for Dionysius, chapter 1 On the ecclesiastical hierarchy, and other Greek Fathers, call the Sacraments [symbola], that is, signs; and St. Augustine now calls them little signs, as in the book On catechizing the unlearned chapter 26, now visible words, as in book 19 against Faustus chapter 16.
The second is that this sign be sensible; for there are certain signs even invisible, as the character impressed on the soul. But that the Sacraments must be visible or sensible signs is most certain. Almost alone is William of Ockham, who in book 4 distinction 1 confesses indeed that the Sacraments are sensible signs, but does not think this to be of the essence, because God could institute a Sacrament in a spiritual thing, as if he should ordain that mental prayer, or meditation on the Passion of Christ, should confer grace ex opere operato. But Ockham is deceived, because that prayer or meditation would indeed have the effect of a Sacrament, but would not be a Sacrament. For a Sacrament is intrinsically and essentially a ceremony of religion; and a ceremony is an external act. Whence the holy Fathers everywhere teach that the Sacraments are certain traces and hand-leadings to spiritual and invisible things; as is plain from Dionysius and Augustine in the places noted, and from Chrysostom homily 83 on Matthew.
The third is that this sign be voluntary, or given, not natural. For certain signs are natural, which depend not on a new institution but signify by their own nature, as smoke is the sign of fire, and odor the sign of an odorous thing present, and the dawn the sign of the near sun; other signs are from the will of the one instituting, as names, and all words, the standards of soldiers, and all the insignia of families. Now that the Sacraments are signs of the latter kind, Augustine teaches book 2 On Christian doctrine chapter 3, and book 3 chapter 9; nor does any contradict. For the thing itself cries out of itself.
The fourth is that this sign have with the thing it signifies some analogy and likeness. For three kinds of signs are found. Certain ones have so great a likeness with the thing signified that without any institution they signify naturally; in the way that the image of Christ is the sign of Christ, and a footprint impressed in the sand is the sign of a foot. Certain others have no likeness with the thing signified, and therefore depend wholly on institution; in this way words are the signs of things, and the sound of a bell the sign of a senate to be held. Certain ones, finally, are in a middle way. For they have indeed some analogy with the thing, but so indeterminate and confused that they are more apt to signify than they actually signify, unless they be determined by something; in the way that the image of a man not made to the likeness of some particular man signifies no one in particular, and yet can signify anyone, if it be determined by the name of someone written on it, or by a garment added, or another sign of a particular man. Of this third kind are all the Sacraments. For neither do they of themselves actually signify unless they be determined, and yet they are apt to signify if they be determined. This is plain by running through them one by one. For the external washing bears the likeness of the internal washing; and accordingly is most apt to signify it, if it be applied to that. The same can be said of Unction, of the food of the Lord's body, and of the other Sacraments. Only the Sacrament of Penance, which consists essentially in words alone, does not seem to have a natural analogy with the thing signified; but yet it has. For those words, I absolve thee, are a Sacrament, not as they signify by human institution — that is, as they are words — but as they are, so to speak, certain things instituted by God to signify and effect justification from sins. And the exterior absolution, which is pronounced by the mouth, has an analogy with the internal justification which is effected by God. And so the absolution signified by the words is a Sacrament, not as it is signified by the words, but as it signifies the internal absolution itself. Whence St. Augustine in epistle 23 to Boniface: “If the Sacraments,” he says, “had not some likeness of the things of which they are Sacraments, they would not be Sacraments at all.” And the Greek Fathers everywhere call the Sacraments [antitypa], which word signifies a thing so like another that it seems, as it were, to vie with it in form; as if a painted image should so well and, as it were, to the life express a thing that it seems not an image but the thing itself. For so Nazianzen takes this word in his second oration on the Pasch, where he calls the Paschal night, on account of the infinite multitude of burning candles by which it was illuminated, the antitype of the heavenly firmament, where the infinite lights of the stars are beheld. So also, before Gregory, St. Peter in his first epistle chapter 3 calls our Baptism the antitype in respect of the ark of Noah, where our interpreter rightly renders it “of like form.” When, therefore, the Fathers call the Sacraments the antitypes of those things of which they are Sacraments, they mean nothing else than that the Sacraments have the greatest likeness with those things of which they are Sacraments.
The fifth is that this sign represent some sacred thing, not profane. For the Sacraments are ceremonies of religion; whence also to violate them is, by the consent of all, a sacrilege. Which is also plain from the name; for Sacrament is called from sacrum. Finally St. Augustine in the epistle to Marcellinus says that signs, when they pertain to divine things, are called Sacraments. Now that sacred thing which the Sacraments of the new law signify is threefold: justifying grace, which is shown as present; the Passion of Christ, which is the cause of grace, and is commemorated as past; and eternal life, which is the effect of grace, and is prefigured as future. So teaches St. Thomas part 3 question 60 article 3, and all the other Doctors. And of Baptism indeed, and of the Eucharist, the thing is most well known. For that Baptism is a memorial of the Passion, Paul shows Romans 6, when he says: Whosoever we are baptized in Christ, are baptized in his death. And below, of the grace of justification: He that is dead is justified from sin. And: For we are buried together with him by baptism into death, that as Christ is risen from the dead, so we also may walk in newness of life. Finally of eternal life in the same place: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. In like manner of the Eucharist, Luke 22: Do this in commemoration of me — that is, in memory of the Passion; for as Paul expounds, 1 Corinthians 11: As often as we eat this bread, we show the death of the Lord. Likewise of grace, John 6: He that eateth me, the same also shall live by me. Of glory: If any man eat of this bread, he shall live for ever. Whence the Church sings: “O sacred banquet, in which Christ is received: the memory of his Passion is renewed: the mind is filled with grace: and a pledge of future glory is given to us.” Of the other Sacraments it is not so well known; yet it is certain that they all signify these things at least implicitly, because, since all signify grace, they consequently also signify the beginning and end of the same grace.
But it is to be noted here that what is chiefly and essentially signified by a Sacrament of the new law is only justifying grace. For, as we shall say below, the Sacraments of the new law effect what they signify; but they do not effect the Passion of Christ, nor the blessed life, but only justification; for they presuppose the Passion, and promise the blessed life, but justification they properly bring. Besides, the Sacraments, as we shall soon say, are instituted for sanctifying. But that by which we are properly and formally sanctified is grace; the Passion of Christ and the blessed life are extrinsic. Finally the Sacraments properly signify that which is expressed by the words; but by the words of the Sacraments justification alone is for the most part expressed. For this is signified by I wash thee, I confirm thee, I absolve thee, etc. Nor does it stand in the way that the words of the Eucharist, This is my body, do not seem to sound sanctification, but the very body of the Lord. For they signify that as the food of souls and the spiritual refreshment of the mind, which is effected through internal grace. And by this head many sacred signs are excluded from the notion of a Sacrament, as all created things, which are signs of the power and wisdom of God; for The heavens declare the glory of God, Psalm 18. Likewise all the sacred images of Christ and the Saints, sacred letters, the sign of the cross, and other things of that kind, which are indeed sacred signs, and signs of sacred things, but do not properly signify grace sanctifying souls.
The sixth is that this sign not only signify sanctification, but also so signify it as being effected at the time the Sacrament is applied. For all the Theologians agree that the Sacraments of the new law signify a sanctification which is effected then; for the very words show this, I absolve thee, I wash thee, etc.; and hence many sacred signs signifying sanctification are excluded from the notion of a Sacrament. For, for example, the Manna which rained upon the Israelites signified the spiritual refreshment and sweetness which the Eucharist affords; yet it was not a Sacrament, but a figure of the Sacrament, which signified that refreshment as future, not as then given. So also the dove which appeared over Christ in his Baptism was a sign of the holiness and innocence of Christ, but not one that then first began or grew; for from the Incarnation he had been full of grace.
The seventh, in which also all agree, is that the Sacraments of the new law not only signify a sanctification which is effected then, but also one which is effected by the power of the Sacrament itself, so that the Sacrament is the instrumental cause of sanctification; which afterward is to be proved against the heretics. And by this are excluded from the notion of a Sacrament those fiery tongues which appeared over the Apostles on the day of Pentecost; for they signified the most ardent charity which was then infused into the Apostles, together with a wisdom and eloquence plainly divine, but they were not a Sacrament, because it was not by the power of those tongues that charity was infused into them. The question only remains whether to give grace by the power of the Sacrament is proper to the Sacraments of the new law, or whether it agrees with the Sacraments in general. But of this we must treat afterward; now it is enough that all the Doctors agree that the Sacraments of the new law have this.
But it is to be noted here that, when we say it is of the notion of a Sacrament that it signify and effect sanctification, this is understood not of the act, but of the natural aptitude. For it can happen that, while an infant is baptized, there is no one who thinks what the Sacrament signifies; wherefore it will then actually signify nothing, yet of itself it will be apt to signify. It can also happen that the effect of the Sacrament be impeded. For when someone approaches Baptism, or the other Sacraments, with the mind of persevering in sin, he certainly is not actually sanctified; yet the Sacrament can be said truly to signify, nay even to effect, sanctification, because of itself it signifies and effects it; but it is by accident, from the indisposition of the receiver, that the effect does not follow.
The eighth and last thing which pertains to the notion of a Sacrament is that it be a fixed and solemn ceremony of religion, which consecrates a man to God. So teaches St. Thomas in the first part of the second part, question 102 article 5, and it can easily be proved. For, as St. Augustine teaches book 19 against Faustus chapter 41, and book 4 On Baptism against the Donatists chapter 22, without Sacraments religion cannot be; and accordingly the Sacraments must last as long as religion lasts. Wherefore in Exodus 12 and elsewhere the Sacraments of that time are said to be kept by a perpetual rite, that is, never to have an end, except at the coming of Christ, when the Old Testament itself was to have an end. So also 1 Corinthians 11 Paul says of the Sacrament of the Eucharist: As often as you shall eat this bread, or drink the chalice, you shall show the death of the Lord, until he come — that is, this rite, by which we commemorate the death of the Lord, will last until the world itself is ended, and the Lord comes to judge. The Sacraments, then, are not certain signs shown for a brief time, but only durable, solemn, and fixed ceremonies. And hence we understand why that word of Christ to the sinful woman, Thy sins are forgiven thee, Luke 7, and that breathing upon the Apostles, John 20, was not a Sacrament. For these things Christ did once, but did not thence institute a ceremony to be frequented in the Church; and perhaps he did not apply those words and that breathing as instruments unto sanctification, but only expressed by bare signs what he willed; or perhaps he applied them as instruments, as at other times clay to enlighten the blind, and the imposition of hands to cure the sick; but (as I said) he applied them then because so it pleased him, who can use any thing whatsoever to do anything whatsoever, yet did not thence institute a ceremony, and accordingly not a Sacrament. These, then, are the things which pertain to the notion of a Sacrament of the new law.
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CAPUT IX. 351 CONTROVERSIA II. DE DEFINITIONE SACRAMENTI. CAPUT IX Quid requiratur ad Sacramentum nova legis constituendum. Diximus de nomine, nunc de re ipsa di¬ cendum erit. Tres autem erunt partes dis¬ putationis de natura Sacramenti. Primo enim exponendum erit, quid requiratur ex communi sententia omnium Catholicorum ad Sacramentum novae legis constituendum. Deinde disserendum erit de ipsa formali, et artificiosa definitione Sacramenti. Postremo examinandae, et refellendae variae haeretico¬ rum sententiae, et depravationes circa natu¬ ram, et definitionem Sacramenti. Quod igitur ad primum attinet, Catholici Doctores, etsi dissentiantin rebus quibusdam Philosophicis, et minutis, ut, An Sacramen¬ tum sit unum per se ; An sit ens rationis etc. tamen in re Theologica mirifice conveniunt; cum haeretici contra inter se mirifice dissen¬ tiant; ut mox videbimus. Igitur quae ad Sacramentum novae legis constituendum necessario requiruntur, haec sunt. Primum ut sit signum, dicitur autem signum, ut S. Augustinus definit lib.II. cap. I. doct. Christ. t Res praeter speciem, quam ingerit sensibus, aliud aliquid ex 9e faciens in cogitationem venire. » Quocirca debet si¬ gnum esse res aliqua cognoscibilis, debet item ducere in cognitionem alterius. Et quia hoc secundum, ducere videlicet in cognitio¬ nem alterius, in signo est potissimum, utidem Augustinus docet lib. I. cap. I. doct. Christ. ideo oportet signum, quatenus signum est, imperfectius esse re illa, quam significat, et magis illam, quam seipsum repraesentare. Quare non dicitur homo signum suae imagi¬ nis, licet ex cognitione hominis saepe cognos¬ cantur imagines : sed contra imago dicitur signum hominis. Jam vero quod Sacramentum signum quoddam sit, patet tum ex Scriptura, cum Genes. XVII. circumcisio dicitur 'signum foederis, Roman. VI. Baptismus dicitur si¬ gnum sepulturae, et resurrectionis, I. Co- rinth. XI. Eucharistia dicitur signum passio¬ nis, et mortis Christi, Ephes. V. Matrimo¬ nium dicitur signum conjunctionis Christi, ct Ecclesiae : tum ex Patribus ; Nam Diony¬ sius cap. I. Eccles. hierarch. et alii Patres Graeci, Sacramenta vocant o-Og/ 3o).«, id est, signa, et S. Augustinus, nunc vocat signa¬ cula, ut de catechizandis rudibus cap. 20. nunc verba visibilia, ut lib. XIX. contra Faustum cap. 16. Secundum est, ut hoc signum sensibile sit : Sunt enim signa quaedam etiam invisi¬ bilia, ut character animae impressus. Sed Sacramenta visibilia, seu sensibilia signa esse debere, certissimum est. Solus ferme estGu- lielmus Okam, qui in IV. dist. I. fatetur qui¬ dem Sacramenta esse signa sensibilia, sed non putat id esse de essentia, quia posset Deus instituere Sacramentum in rc spirituali, ut si statueret, ut oratio mentalis, aut medi¬ tatio passionis Christi conferret gratiam ex opere operato. At fallitur Okam, quia illa oratio, vel meditatio haberet quidem effec¬ tum Sacramenti, secl Sacramentum non esset. Sacramentum enim intrinsece, et essentia¬ liter est caeremonia religionis ; caeremonia autem est actus externus. Unde sancti Pa¬ tres passim docent, Sacramenta esse vestigia quaedam, et manuductiones ad spiritualia, et invisibilia; ut patet ex Dionysio, et Augus¬ tino locis notatis, necnon ex Chrysostomo hom. 83. in Matth. Tertium est, ut hoc signum sit voluntarium, sive datum, non naturale. Qusedam enim si¬ gna sunt naturalia, quae non pendent ex no¬ va institutione, sed ex natura sua significant, ut est fumus signum incendii, et odor si¬ gnum rei odoratae praesentis, et aurora si¬ gnum vicini solis : alia signa sunt ex arbitrio instituentis, ut nomina, et verba omnia, ve¬ xilla militum, et omnia insignia familiarum. Porro Sacramenta signa esse posterioris ge¬ neris, docet Augustinus lib. II. Doctrime Christianae, cap. 3. et lib. III. cap. 9. neque ullus contradicit. Res enim ipsa per se clamat. Quartum est, ut hoc signum habeat cum re, quam significat, analogiam, et similitu¬ dinem aliquam. Tria enim inveniuntur signo¬ rum genera. Quaedam enim tantam habent cum re significata similitudinem; ut sine ulla institutione naturaliter significent ; quomodo imago Christi, signum est Christi, et vesti¬ gium in arena impressum, signum est pedis. 352 LIBER I. Quasdam alia nullam habent cum re signi¬ ficata similitudinem, et ideo tota pendent ab institutione : hoc modo verba sunt signa rerum, et sonus campanae signum senatus habendi. Quaedam denique medio modo se habent. Nam habent quidem aliquam analogiam cum re, sed tam indeterminatam, et confu¬ sam, ut magis apta sint ad significandum, quam actu significent, nisi determinentur ab aliquo : quomodo imago hominis non facta ad alicujus particularis hominis simili¬ tudinem, neminem in particulari significat, et tamen quemlibet significare potest, si deter¬ minetur adscripto nomine alicujus, aut ad¬ dito vestimento, aut alio signo particularis hominis. Hujus tertii generis sunt omnia Sacra¬ menta. Nam nec per se significant actu, nisi determinentur, et tamen apta sunt signifi¬ care, si determinentur. Id patet discurrendo per singula. Nam ablutio externa internae ablutionis similitudinem gerit; proinde ap¬ tissima est ad eam significandam, si ad id adhibeatur. Idem de Unctione , alimento corporis Dominici, aliisque Sacramentis dici potest. Solum est Sacramentum Poenitentiae, quod cum in solis verbis consistat essentialiter, non videtur habere naturalem analogiam cum re significata; sed habet tamen. Non enim illa verba, Ego te absolvo, Sacramen¬ tum sunt, quatenus significant ex humana institutione, id .est, quatenus verba sunt: sed quatenus sunt veluti res quasdam a Deo ins¬ tituta? ad significandam, et efficiendam jus¬ tificationem a peccatis. Ilabet autem analo¬ giam exterior absolutio, qua? ore pronuntia¬ tur, cum interna justificatione, quae a Deo efficitur. Itaque absolutio significata per verba, Sacramentum est, non ut per verba significatur, sed ut significat ipsam absolutio¬ nem internam. Unde S. Augustinus in epist. 23. ad Boni- facium : «Si Sacramenta, inquit, quamdam similitudinem earum rerum, quarum Sacra¬ menta sunt, non haberent, omnino Sacra¬ menta non essent. » Et Graeci Patres, passim Sacramenta vocant dvTiVu7ra, quod vocabulum significat rem ita similem alteri, ut cum illa quasi certare videatur de forma : ut si de¬ picta imago ita probe, et quasi ad vivum rem exprimat, ut non imago, sed res ipsa videa¬ tur. Sic enim accipit hanc vocem Nazianze- nus in 2. oratione de Pascha, ubi noctem Paschalem ob infinitam ardentium cereorum multitudinem, quibus illuminabatur, vocat an- titypam firmamenti coelestis, ubi infinita stel¬ larum lumina conspiciuntur. Sic etiam ante Gregorium S. Petrus in epistola priore, cap. III. vocat Baptisma nostrum antitypum res¬ pectu arcae Noe, ubi noster interpres recte vertit, similis formae. Cum ergo Patres Sa¬ cramenta vocant dvTtTU7r« carum rerum , quarum Sacramenta sunt; nihil aliud sibi volunt, quam habere Sacramenta maximam similitudinem cum his rebus, quarum sunt Sacramenta. Quintum est, ut hoc signum repraesentet rem aliquam sacram, non profanam. Sunt enim Sacramenta caeremoniae religionis : unde etiam illa violare, omnium consensu, sacrilegium est. Id quod etiam patet ex no¬ mine : nam Sacramentum a sacro dicitur. Denique S. Augustinus in epist. adMarcelli- num dicit, signa cum ad' res clivinas perti¬ nent, Sacramenta nominari. Porro res illa sacra, quam Sacramenta novae legis significant, triplex est : gratia justificans, quae ut praesens demonstratur : passio Christi, quae est causa gratiae, et ut praeterita commemoratur : et vita aeterna, quae est effectus gratiae, et ut futura pra?fi- guratur. Ita docet S. Thomas 3. par. quaest. LX. art. 3. et omnes alii Doctores. Ac de Baptismo quidem, et Eucharistia res notissi¬ ma est. Nam Rom. VI. quod Baptismus sit memoria passionis, ostendit Paulus cum ait : Quicumque Baptizati sumus in Christo , in morte ipsius baptizati sumus. Et infra de gra¬ tia justificationis : Qui mortuus est, justifica¬ tus est a peccato. Et : Conse pulti enim sumus cum illo per Baptismum in morte , ut quomodo Christus resurrexit a mortuis, ita et nos in no¬ vitate vitee ambulemus. Denique de vita aeter¬ na ibidem : Si complantati sumus similitudini mortis ejus, simul et resurrectionis erimus (1), Pari ratione de Eucharistia, Luc XXII : 11 oc facite in meam commemorationem, id est, in memoriam passionis : nam ut exponit Paulus I. ad Corinth. XI : Quotiescumque man¬ ducamus panem hunc, mortem Domini annun¬ tiamus. Item de gratia, Joan. VI : Qui man¬ ducat me, et ipse vivet propter me. De gloria : Si quis manducaverit ex hoc pane, vivet in ceternum (2). Unde Ecclesia canit: «0 sacrum (1) Rom. VI, 3, 7, 4 et 5. — (2) Luc. XXII, 19; I. Cor. XI, 26; Joan. VI, 58 et 59. CAPUT IX. 353 convivium, in quo Christus sumitur : Reco¬ litur memoria passionis ejus : Mens impletur gratia : Et futurae gloriae nobis pignus datur. » De aliis Sacramentis non est ita notum : tamen certum est, saltem implicite, illa om¬ nia significare quia cum omnia significent gratiam, consequenter etiam significant prin¬ cipium, et linem ejusdem gratiae. Est autem hoc loco notandum, id quod praecipue et essentialiter significatur per Sa¬ cramentum novae legis, esse solam gratiam justificantem. Nam ut infra dicemus, Sa¬ cramenta novae legis efficiunt quod signifi¬ cant, at non efficiunt passionem Christi, nec vitam beatam, sed solam justificationem : passionem enim praesupponunt, et vitam beatam promittunt ; justificationem autem proprie adferunt. . Praeterea Sacramenta, ut mox dicemus, sunt instituta ad sanctificandum. At quo proprie, et formaliter sanctificamur, gratia est; passio Christi, et vita beata extrinseca sunt. Denique id proprie Sacramenta signifi¬ cant, quod per verba exprimitur : verbis autem Sacramentorum justificatio sola ple¬ rumque exprimitur. Id enim significat, Ego te abluo, Ego te confirmo, Ego te absolvo etc. Neque obstat, quod verba Eucharistiae, Hoc est corpus meum, non videantur sonare sanctificationem, sed ipsum Domini corpus. Nam illud significant, ut cibum animarum, et spiritualem mentis refectionem, quae per internam gratiam fit. Atque ex hoc capite multa sacra signa excluduntur a ratione Sacramenti, uj. res createe omnes, quae signa sunt potentiae, et sa- pientiai Dei; nam: Coeli enarrant gloriam Dei , Psal. XVIII (1). Item omnes sacrae imagines Christi, et Sanctorum ; sacrae litterae, signum crucis, et alia id genus, quae sunt quidem signa sacra, et rerum sacrarum ; sed non si¬ gnificant proprie gratiam sanctificantem animas. Sextum est, ut hoc signum non solum si¬ gnificet sanctificationem, sed etiam ita si¬ gnificet, ut quae tunc fiat, dum Sacramentum adhibetur. Omnes enim Theologi conve¬ niunt, quod Sacramenta novae legis signifi¬ cent sanctificationem, quae tunc fiat : id enim verba ipsa ostendunt, Ego te absolvo, Ego te abluo, etc. et hinc multa signa sacra sanctificationem significantia excluduntur a ratione Sacramenti. Nam exempli causa. Manna quod pluebat Israelitis, significabat spiritualem refectionem et dulcedinem, quam praebet Eucharistia : tamen Sacra¬ mentum non erat, sed figura Sacramenti , qui significabat eam refectionem, ut futu¬ ram, non ut qum tunc daretur. Sic etiam columba, quae super Christum apparuit in Baptismo, signum erat sanctitatis, et inno¬ centiae Christi, sed non quae tum primum inciperet, vel cresceret : jam enim ab in¬ carnatione plenus fuerat gratia. Septimum est, in quo etiam omnes con¬ veniunt, ut Sacramenta novae legis, non so¬ lum significent sanctificationem, quae tunc fiat; sed etiam, quae fiat vi ipsius Sacra¬ menti, ita ut Sacramentum sit causa instru- mentaljs sanctificationis; id quod postea probandum erit contra haereticos. Hinc au¬ tem excluduntur a ratione Sacramenti lin¬ guae illae igneae, quae apparuerunt super Apostolos in die Pentecostes : significabant enim charitatem ardentissimam, quae tum Apostolis infundebatur una cum sapientia, et eloquentia plane divina, sed Sacramentum non erant, quia non vi earum linguarum infundebatur illis charitas. Quaestio solum remanet, an dari gratiam ex vi Sacramenti, sit proprium Sacramentis novae legis, an vero conveniat Sacramentis in genere. Sed de hoc postea agendum erit : nunc satis est convenire omnes Doctores, quod Sacra¬ menta novae legis id habeant. Est autem hic notandum, quod cum dici¬ mus de ratione Sacramenti esse ut sanctifi¬ cationem significet, et efficiat; id intelligi- tur non de actu , sed de naturali aptitudine. Potest enim fieri, ut dum infans baptizatur, nemo sit qui cogitet, quid Sacramentum si¬ gnificet; quocirca nihil tunc actu significa¬ bit, tamen ex se aptum erit ad significan¬ dum. Potest etiam fieri uti Sacramenti effec¬ tus impediatur. Nam cum quis accedit ad Baptismum, vel alia Sacramenta cum ani¬ mo perseverandi in peccato, is certe non sanctificatur actu : tamen Sacramentum vere significare, imo etiam efficere sancti¬ ficationem dici potest, quia ex se id signi- cat, et efficit : per accidens autem est ex indispositione suscipientis, ut non sequatur effectus. Octavum, ac postremum, quod ad ratio- (1) Psal. XVIII, 2. Tom. III. 23 UBER I. 354 nem Sacramenti pertinet, est, ut sit caere¬ monia religionis stata, ao solemnis, quae ho¬ minem Deo consecret. Ita doeet S. Tliomas ini. 2. quaest. CII. art. 5. et facile probari potest. Nain ut S. August. docet lib. XIX. contra Faustum, cap. 41. lib. 1Y. de Bap¬ tismo contra Donatistas, cap. 22. Sine Sa¬ cramentis religio esse non potest, proinde tamdiu durare debent Sacramenta, quam- diu religio durat. Quocirca Exod. XII. et alibi dicuntur Sacramenta ejus temporis ritu perpetuo seryanda, id est, numquam finem habitura, nisi in adventu Christi, quando vetus ipsum Testamentum finem habiturum erat. Sic etiam I Cor. XI. do Eucharistiae Sacramento Paulus dicit : Quo¬ tiescumque manducabitis panem hunc, aut ca¬ licem bibetis , mortem Domini annuntiabitis, donec veniat (I). Id est, durabit hic ritus, quo mortem Domini commemoramus, donec mundus ipse finiatur, et Dominus ad judi¬ candus veniat. Non igitur Sacramenta sunt aliqua signa ad breve tempus ostensa, sed solas caeremoniae durabiles , solemnes, ac statae. Atque hinc intelligimus, cur Sacramen¬ tum non fuerit illud Christi verbum ad pec¬ catricem : Remittuntur tibi peccata tua (2), Lue. VII. et illa insufflatio in Apostolos Joan. XX. Nam ista Christus semel fecit, non autem inde caeremoniam in Ecclesia frequentan¬ dam instituit, et forte non adhibuit illa verba et illam insufflationem, tamquam instru¬ menta ad sanctificationem, sed solum ex¬ pressit per nuda signa, quod volebat : forte etiam adhibuit ea, ut instrumenta, ut alias lutum ad illuminandum caecum, et manus impositionem ad curandos aegrotos : sed (ut dixi) adhibuit tunc, quia ita ei placuit, qui potest qualibet re uti ad quidlibet faoien- dum, non tamen inde caeremoniam insti¬ tuit, proinde nec Sacramentum. Haec sunt igitur, quae ad rationem Sacramenti novae legis pertinent.