Page images
PDF
EPUB

amiable a benefactor. Then reflecting on his manifold sins, the enormity of which his faith also discovers to him, he is filled with a hearty sorrow for having so ungratefully offended so good a God; he hates and detests his sins, which are displeasing and offensive to God, and firmly purposes thoroughly to amend his life, and keep the law of his God, and thus he turns to the Lord his God by a sincere repentance, and applies to the holy sacraments as the happy and effectual means to be restored to his friendship and favour.

Q. 42. But why did St. Peter say only to the Jews, "Repent and be converted, that your sins may be bletted out," Acts iii. 19., without saying a word of these other virtues?

A. Because repentance is the last in order, and, when sincere, includes all the others in it. For it is impossible to repent as we ought, without believing in God, fearing him, hoping for pardon, and loving God; all which, though not always positively expressed, are, virtually at least, contained in true repentance.

Q. 43. How can children be justified by baptism, since they are incapable of having any of these dispositions?

A. If children, in their, infancy are incapable of having these dispositions, they are also incapable of committing any actual sin themselves, which may stand in need of an actual retraction by repentance; they were never turned away from God by any positive act of their own will, and, therefore, he does not require from them any positive act of their will to return to him again, but, out of his infinite mercy, admits them to the grace of justification, by the sacrament of baptism, when presented to it, without any further disposition on their part; and, the same way, he is pleased to 21

VOL. I.

deal with those who, though grown up, have never had the use of reason. But in all others, who are capable of committing sin themselves, and of having the above dispositions, he absolutely requires they should have these dispositions, without which the grace of justification will not be given them, neither in the sacrament of baptism for sins committed before baptism, nor in the sacrament of penance, for those committed after baptism.

Q. 44. Will not a perfect repentance serve to justify a sinner alone without any sacrament ?

A. A perfect repentance, founded in a perfect love of God, is very seldom to be met with in sinners, much less can a sinner be certain that he possesses so great a happiness; yet, if so great a grace should be granted by God to any sinner, there is no doubt, but that God will, at the same time, grant him the grace of justification; for our Saviour says, "If any man love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him," John xiv. 23. ; but, as the proof which Christ here requires of the sincerity of his love, is to obey his commands, he will keep my words; and, as the express command of Christ is, that we receive his sacraments for the sanctification of our souls, therefore such a one will not be justified, even by his perfect repentance: nor, indeed, will his repentance be perfect unless it includes an efficacious will and resolution of applying to the sacraments, from the doing which nothing can exempt him but the impossibility of getting them. And the reason is, because the sacraments are expressly ordained by Jesus Christ, as the only ordinary means by which the grace of justification is communicated to our souls.

[ocr errors]
[ocr errors]

CHAPTER XIX.

OF THE SACRAMENTS IN GENERAL.

Q. 1. WHAT is a Sacrament?

A. A Sacrament is an outward sensible action, or sacred sign, ordained by Jesus Christ, as a sure and certain means to bring grace to our souls.

Q. 2. How many things are required to make a true Sacrament?

A. Three things: First, that there be some outward sensible action performed; Secondly, that this be a certain means to bring grace to the soul; and, Thirdly, that Jesus Christ be the author of it.

Q. 3. What does this outward action consist in? A. In something said and something done; the thing done is called the matter of the sacrament, and the words spoken are called the form of it.

Q. 4. To whom does it belong to perform the outward sensible action?

A. The outward action which is properly meant by the word sacrament, is the work of men; and it belongs to those to perform it who are authorized and commissioned by Jesus Christ to do so.

Q. 5. To whom does it belong to bestow the inward grace?

A. The pouring down grace to the soul, which, properly speaking, is the effect of the sacrament, is the work of God, as none but God himself can communicate his grace to the soul.

Q. 6. At what time does God pour down his grace to the soul?

A. The very same instant that the outward action of any sacrament is completely performed.

Q. 7. Does God ever fail on his part to bestow the grace, when the outward action is duly performed?

A. On his part he never fails in this; the connexion between the outward sign performed, and the inward grace received, is, on the part of God, infallible, being founded upon his fidelity and immutability. For, having been pleased to ordain these outward forms to be the instruments, canals, or means by which his grace should be brought to our souls, and having instituted them as an essential part of the Christian religion for this purpose, by so doing, he has evidently engaged himself always to produce the effect whenever the sacrament is performed according to his appointment; therefore, as he is unchangeable and faithful to his engagements, he never will fail on his part to do

So.

Q. 8. Is grace always bestowed when the sacrament is duly performed?.

A. Alas! it but too often happens, that the grace of the sacrament is not bestowed, on account of the indisposition of the person who receives it. For, though Almighty God is always ready, upon his part, to bestow the grace, yet if the receiver be indisposed, and his soul incapable of receiving it, the grace will not be given to him, though the outward form be duly administered; not from any failure on the part of God, but from the indisposition of the receiver.

Q. 9. Can you explain this by any example? A. There is a very homely, but clear example, which explains it exactly, namely that of writing upon paper. In order to write, there is required a pen full of ink, a hand to apply it to the paper, and paper to receive it. Now, when the pen full of ink is applied to the paper by a proper hand, and there is no impediment on the paper itself

the writing never fails to be performed; but if the paper should be oiled, and by that means rendered indisposed for the receiving the ink, though the pen be full of ink, and applied by the most skilful hand to the paper, yet one single letter will not be formed by it; not from any failure on the part of the pen, or of the hand applying it, but because the paper itself is perfectly incapable of receiving the ink upon it. Now the sacraments are like the pen full of ink, for being ordained by Jesus Christ as the sacred canals through which his divine grace flows from his blessed wounds to our souls, they contain that grace in great abundance; the person who administers the sacrament is like the hand who applies the pen to the paper, and the soul of the receiver is like the paper itself. If then this paper be in a proper state, that is, if the soul be well disposed, these heavenly canals will never fail to communicate to her such a portion of the grace they contain as she is capable of receiving; but if the paper be oiled, if the soul be indisposed and incapable of receiving the grace, then the grace cannot be bestowed, because the soul cannot receive it.

Q. 10. Is it necessary to be well disposed when one approaches a sacrament?

A. Most certainly; for if he presumes to receive any sacrament ill disposed; he not only deprives his soul of the grace of that sacrament, but he also commits a grievous sin of sacrilege, by profaning those sacred instruments of our salvation. On the other hand, the more perfectly he is disposed, by more frequent and more fervent acts of faith, hope, and charity, and other holy virtues, the more abundant grace he will receive: both because these more perfect dispositions move Almighty God to be more liberal of his graces to him, and they also dilate the capacity of the soul, so

« PreviousContinue »