"it forbids, is evil; whatever it ordains, is holy; whate"ver it institutes, is good." St. Augustin. You will say, perhaps, our Saviour did not institute these ceremonies; but he gave the church that power; by which they were instituted; and these visible objects lead us to great truths. The very ceremonies used in baptism, as the exorcisms, breathings, &c. shew that we are born under the power of the Devil in original sin, as St. Augustin remarks.

The chief effect of the sacraments is divine grace: this flows from the immense bounty of God, and is a most free gift, not due to us because we ourselves are the most unworthy of it. It is the greatest treasure of a christian soul, and the only help to happiness; for since we are not able to do any good of ourselves, to merit heaven, all our help must be from God and the force of divine grace. In this powerful efficacy and virtue, the sacraments of the new law exceed those of the old.

Another effect of some of them, is what we call a character; of which St. Paul seems to speak, where he says, God hath sealed us, 1 Cor. i. 21. This is a spiritual mark imprinted in the soul by baptism, confirmation, and order, which never can be defaced: for which reason those three sacraments cannot be reiterated, that is given twice to the same person, without sacrilege: by the first, a man is made and marked a Christian: by the second, a Christian Soldier: by the third, a Christian Minister.

EXHOR.-O how much do you owe to these divine institutes of the holy sacraments! O what veneration ought you to have for them! They are the first and greatest pledges of God's mercy to you. By them you are made partakers of the passion, death, and all the merits of our Saviour. What would you be without them? Even in the same deplorable state of misery our first parent was in after his sin. But what are you now, by them? Every thing that God could grant you; his favour, his grace, his glory; even the enjoyment of himself: all that our blessed Saviour merited in his life and death for us, is given you by virtue of the holy sacraments. There is not a moment of our lives, nor any

'state or condition of life, in which we are not supported by them; and this in order to an eternal life, and blessed state in heaven. Ought not we then to venerate every thing that belongs to them?

As God has now done his part, and will do it to the last, see you do your part: remember what St. Augustin says, He that made us without ourselves, will not save us without ourselves: that is, unless we, by free-will, co-operate with his grace and goodnesss to us. What will baptism avail, unless we preserve the grace received therein, and put in execution the promises there made? What will confirmation avail, if we forsake the cause of Christ, through fear of men, and yield under the persecutions of the world? What will the sacraments of the holy Eucharist and Penance avail, if notwithstanding so much grace received in the one, we fall again into our sins, nor even then have recourse to the other? See then, when you are grown up to years of discretion, you apply these two sacraments to your souls, as your necessities shall require: if overtaken with any dangerous sickness, think of your unum necessarium, your only necessary: call in the priests of the church, and receive the sacrament of Extreme Unction, while you are in your senses, and join your heart with the priest, while he prays for the health of your soul and body. O what more comfortable at the hour of death, than to hear from the mouth of God, If he be in sin, his sins are forgiven him, James v. 15. O blessed absolution in death! If you enter into the married state, let it not be done without receiving the sacrament of matrimony in the church of Christ: what blessing can you expect in that state, if you are married out of the church?

Lastly, bear a due respect to all the ceremonies used in the administration of the sacraments. Reflect on the blessed inward effect of the sacraments, wrought in your soul, through those visible signs. Adore God, for the grace he gives you; adore his power, who, by these weak elements, works such wonders of his grace and blessing in you. It is truly said by our Saviour, that the kingdom of heaven is like to a grain of mustard

seed, which is the least of all the seeds, Matt. xiii. 33. but grows to a large tree. So these outward signs in the sacraments, the matter and form, seem little to man, but import and do such effects in the soul as are beyond the comprehension of man. O depth of the riches of God's wisdom and knowledge!

૨.

WHAT

SECT. I.

Of Baptism.

THAT is Baptism? A. It is the first christian sacrament, by which we are freed from original sin, and all sin whatever; re-born children of God, heirs of heaven, and members of Christ's church, by the washing of water, and the word of life, John iii. 5. Ephes. v. 26. Q. What is the necessary matter of it? A. Natural water, for artificial water will not serve. Q. What is the form of it? A. These words, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Q. What if the words I baptize, or any of the three persons be left out? A. Then the baptism is not valid. Q. Can any one be saved without baptism? A. He cannot, unless he have it either actually, or in desire, or be baptized in his own blood, by martrydom. Q. Can no man but a priest baptize? A. Yes, in case of necessity any layman or woman may do it. Q. What intention is required in him that baptizes? A. To do what the church does, and Christ ordained.

Baptism, according to the ecclesiastical use of the word, signifies that sacrament by which our souls are purified from all sin, by the washing of water, and the words of life. It is the first and most necessary of all the sacraments; for Christ hath said it, Unless one be born again of water and the Spirit, he cannot enter into the kingdom of God, John iii. 5. And his church has defined, that no one can be saved, unless he be baptized either actually or in desire, Coun. Trent. Sess. 6. c. 4: so that there is no remedy for those infants that die without baptism; they can never come to the enjoy

ment of God, except they die like the holy Innocents, who were slain by the hands of persecutors, out of hatred to Christ. The reason is, because 'all are born in sin, and there is no remedy for that sin, no remission but through the blood of Christ, which is not applied to our souls without baptism, this being the first sacrament we can receive. It is called a sacrament of the dead, because we are all born dead in original sin, and this is the only sacrament that can restore us to a spiritual life. It was instituted by Christ, who alone as Lord of nature and grace, is able to give material things a virtue to produce supernatural effects. The baptism of St. John Baptist was a preparation to it; and its excellency was shewn at the baptism of our Saviour, when the three divine Persons sensibly appeared: the Father, by the voice which was heard, This is my beloved Son: the Son, under the form of a Man; the Holy Ghost, under the form of a Dove; the heavens at the same time opening, to declare the effect of it, that it opens heaven to to us and gives a right to the enjoyment of eternal glory.

Many were the types of baptism in the Old Testament; as when the spirit of God was carried upon the waters, and gave them a vital virtue to produce living creatures; so baptism consists of water and the spirit, and has a virtue to create a new life in us: it was also figured by the waters of the deluge, which purified the sinful world, 1 Pet. iii. 20. By circumcision, whereby the Israelites were distinguished from the infidel nations, and saved by this mark of faith in Christ to come; and by the passage of the Israelites through the Red Sea, to the land of promise; a true type of our passing by the waters of baptism to the land of eternal promise.

The necessary matter of baptism is pure natural water, and no other; according to that, Unless one be reborn of water and the Spirit, he cannot enter into the kingdom of God, John iii. It was so instituted by Christ to be administered with natural water, and so the apostles administered it, Acts x. 47. that as this sacrament is so essential to life, the matter of it might be al

ways at hand; as also to represent the invisible grace of the sacrament; for as water washes clean the body, so baptism purifies the soul. There are three ways of baptism, all of them valid; as by sprinkling or aspersion; by pouring or effusion; and by plunging. Whether you sprinkle, pour or plunge, once or three times, is not essential; but according to the rites of the church in this part of the world, we pour the water on the head of the party that is baptized, three times; at the same time pronouncing the form, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost: these words being prescribed by Christ himself,the sacrament cannot subsist without them, or words equivalent, and the same in substance; as in the form used in the Greek Church: The servant of God is baptized in the name of the Father, and of the Son, and of the Holy Ghost. If any part of the body be washed with the water of baptism, very probably the baptism is valid; but it ought to be chiefly poured upon the head, as being the principal part of the body: in a word, whoever baptizes should follow the rites and custom of the church and diocese where he lives. The ministers of baptism are, 1. Bishops and pastors by their ordinary power; 2. Deacons by commission; 3. Any layman or woman in case of necessity; and whether it is done by Catholic or Heretic, by christian or infidel, provided he intends to do what the church does, and what Christ ordained, the baptism is valid; which shews the goodness of God, who makes this sacrament so easy and common, that no one may be excluded from it; and therefore he would not have it depend upon the faith or sanctity of the minister; for this as well as all the rest, is as holy and undefiled in the hands of a wicked minister as in the hands of a good one, and of the same benefit to our souls; because the grace which is conferred by it, depends not on men, who are ministers, but on Christ himself: for when a priest baptizes, it is Christ himself that principally baptizes.

As to the effect of baptism, it purifies the soul from original sin, and from all the sin we have committed by our free-will, since we came to the use of reason: Let