of
the Holy Ghost, (Cat. 18, n. 33,) and says (Cat. 22, n. 7) it is
imprinted on the soul, while the forehead is anointed with chrism, (Cat.
22, n. 7,) and after by baptism. (ib. n. 33,) by which he clearly
distinguishes the characters of these two different sacraments, though
Mr. Milles (not. in Procat.) has taken great pains to confound them. St.
Cyril teaches that baptism perfectly remits all sin; but penance, the
remedy for sins after it, does not quite efface them, as wounds that are
healed leave still scars. (Cat. 18, n. 20.) He attributes great virtue
to the exorcisms for purifying the soul, (Procat. n. 9,) and says, as
incantations give a diabolical virtue to defile the soul, so does the
invocation of the Holy Ghost give a virtue to the water, and gives it
the power to sanctify. (Cat. 3, n. 3.) He says the same of the blessed
oil, (Cat. 20, n. 3, p. 3,) and establishes clearly confirmation to be a
distinct sacrament from baptism: he calls it the chrism and the mystical
ointment, (Cat. 21,) and says it is to arm and fortify us against the
enemies of our salvation, (ib. p. 317, n. 4,) and that while the body is
anointed with this visible ointment, the soul is sanctified by the holy
and life-giving spirit. (ib. n. 3.) In his nineteenth catechesis, the
first mystagogic, he explains the force of the baptismal renunciations
of the devil and his pomps. In the twentieth, the other ceremonies of
baptism, and what they mean; in the twenty-first, the sacrament of
confirmation; in the twenty-second, that of the blessed eucharist; in
the twenty-third, or last, the liturgy or sacrifice of the mass and
communion. As to the blessed eucharist, he says, by it we are made
_concorporeal_ and _consanguineal_ with Christ by his body and blood
being distributed through our bodies. (Cat. 22, n. 1, 3.) This same
strong expression, which wonderfully declares the strict union which is
the effect of this sacrament, is used by St. Chrysostom, (Horm. 6, in
Hebr. &c.,) St. Isidore of Pelusium, (l. 3, ep. 195,) St. Cyril of
Alexandria, (l. 10, in Joan. p. 862, dial. de Trin. p. 407,) &c. Our
holy doctor explains to his neophytes the doctrine of transubstantiation
in so plain terms, that no one can doubt of its being the faith of the
Church in the fourth age. The learned Lutheran Ffaffius, (Dis. de
oblatione Euchar. c. 38, p. 327,) owns it cannot be denied that this is
Cyril's opinion. Grebe affirms the same, (not. in 1. 5, Irenae. c. 2, p.
339.