A. First Conclusion

10. Here the first conclusion needs to be made clear, that it was fitting to adorn the Law of the Gospel with the most perfect sacraments.

11. Proof:

First as follows: because it is the most perfect Law that the Trinity made disposition of to give to man for his state as wayfarer. For it is the final one, according to Matthew 26.28, “of the new and eternal testament;” - ‘eternal’, that is, after which there is no other future one; but in the process from imperfect to perfect, the later things are more perfect. This testament is also closest to what is most perfect, that is, to the state of final blessedness.     Therefore , it belonged to man in the state of this Law to be made thus ready by the most perfect aids to grace, of which sort are the most perfect sacraments; therefore etc     .

12. Again, there is proof second thus, that the most perfect meritorious cause of grace, which the Trinity made disposition of to give to the human race, was Christ completing his course in this life for our sake. But a meritorious cause justly inclines God to confer good on him for whom such cause merits. Also the cause as made present obtains more than the cause as foreseen;     therefore it was fitting that, through the passion of Christ made present and confirming the New Law, the greatest aids to grace are conferred on man in the time of the observance of the New Law; therefore etc     .

13. This conclusion [n.10] is most perfectly expounded in the New Law as to both the intensity and the extent of its perfection.

14. First as follows: because the perfection of a sacrament consists in its signifying perfectly as to knowledge and in its causing perfect grace; therefore the sacraments of the New Law were bound to be most perfect - in the first way because it is the Law of truth, and in the second way because it is the Law of grace; hence John 1.17, “Grace and truth were made through Jesus Christ.”

15. Second [n.14], namely that its perfection is greatest as to extent [n.13], is shown by a likeness: In natural life generation is first and then follows nutrition, strengthening, and recovery of lost health, and these four belong to any individual person; and besides this is required something belonging to community, whereby someone is placed in a degree necessary for some act necessary for the community. Likewise spiritually, there is needed for complete perfection of spiritual life in all its extent some assistance belonging to spiritual generation, and second something belonging to nutrition, third something belong to strength, fourth something for repair after a fall. And besides these four there is required, fifth, something whereby those departing this life are finally prepared, because this life is a certain spiritual way ordaining that he who lives well in it may pass without impediment to another life for which he is being prepared. These five therefore are required as necessary aids for any person for himself. But for the good of the accompanying community that observes this law there is also required carnal increase, because this is presupposed to spiritual good as nature is presupposed to grace, and spiritual increase of some in this life or in this law.

16. In this way, then, was it fitting that seven helps be conferred on those who observe the Gospel Law, in which helps there was not only intensive perfection but also extensive perfection, as sufficient for everything necessary for observance of this law.

17. And these are, as the Master says in the text, baptism, pertaining to spiritual generation, eucharist, necessary for nutrition, confirmation, for strengthening, penance, for repair of a fall, extreme unction, for the final preparation of the departing, matrimony, for increase in natural or carnal being, and the sacrament of orders, for increase in grace or spiritual being.