Confessio Catholica:
Concerning the Sacraments
The sacraments are seals of the righteousness of faith, as supplements and seals to the promises of grace, in testimony of God’s grace towards us, to the confirming of faith and imprinting the promises of God on our hearts.
But the stipulation and promise of grace always precedes the sacraments, by which the promises are sealed as it were with a seal. They are of two kinds: those of the Old and the New Testaments. The sacraments of the Old Testament were circumcision and sacrifices in the literal sense. There are other signs placed in natural things, such as the rainbow and the skin of animals: they are not sacraments strictly speaking. They are called signs of holy things because they lead us to divine things.
The Parts of the Sacraments
The sacraments have two parts, as man too consists of two parts, spiritual and bodily. The sign is a bodily thing, sensible, of earthly material, which serves the bodily part of man for the strengthening of faith. What is symbolized is the spiritual and heavenly thing, and is given to man’s spiritual part, i.e., to the soul through faith in the promise.
The Difference between the Sacraments
The signified and heavenly thing is the same in the sacraments of both Old and New Testaments, i.e., Christ and the grace of God. Only this heavenly thing is more obscurely presented in the Old Testament and more clearly, more tangibly, in the New (as is taught in 1 Cor. 10). There are differences in the signs because the matter of the sacraments is different. The presence of the signs signifies everywhere by a heavenly mode the heavenly presence of the things symbolized, but those of the Old Testament signify Christ offered, Himself sacrificed for our sins. The signs of the New Testament signify the heavenly and spiritual presence of the things symbolized–Christ who had by then been offered and sacrificed for our sakes. From this, the fathers called the sacraments of the Old Testament significative (significativa); the sacraments of the New Testament are exhibitive (exhibitiva) signs. The sacraments in themselves will not save us, but are signs of the righteousness of faith and salvation. Romans 4 and Peter also say that salvation does not consist of the water that washes away the filth of the body, but our consciences are reconciled with God by the power of the passion and resurrection of Christ. “I baptize you with water, the Messiah himself with fire and spirit” (cf. Matt. 3:16; Luke 3:16; John 1:26), adding to the sign the thing symbolized. On the part of God, the sign and the thing signified as objects of the sacrament are always bound together and never separated. For in the Word, as in the sacraments too, Christ is offered to the good and evil alike (Rom. 4; Mark 16; Matt. 3; Jerome, on Ps. 77; Titus 3; Eph. 5; Augustine, On Faith, chap. 3; Book 9, on John, chap. 1, 3; Doctrine of the Church, chap. 74; Cyprian, On Baptism, Book 4; letter 7). The true offering and application of the thing signified or the efficacy of the sacrament, however, occurs only in the believing elect, those apprehending Christ in the promise. When, through the unbelief of men, the things signified become separated from the signs, and men make use of the sacraments apart from their legitimate purpose, those who receive them unworthily, without faith and self-examination, do not profit thereby; indeed, with respect to them, the sacrament is a judgment and a mere shadow (1 Cor. 11). When we say that the sacraments save us, or that in baptism we put on Christ, we take the sacraments in themselves out of respect for the ordinance of Christ, using a metonymy as a figure for the thing signify. For the signs really testify that we are saved and that we put on Christ spiritually in the promise, just as the signs exhibit bodily, so the spiritual things signified are exhibited to the soul by faith. So teach the Scriptures and the fathers.