ing the Christian from the infidel, and connecting the faithful by a sort of sacred bond.
Again, the Apostle says: " With the heart we believe unto justice; but with the mouth confession is made unto salvation." [1] These words, also, afford another very just reason for the institution of the Sacraments by approaching them, we make a public profession of our faith in the face of all men. Thus, when we stand before the baptismal font, we openly pro fess our belief in its efficacy, and declare that, by virtue of its salutary waters, in which we are washed, the soul is spiritually cleansed and regenerated. The Sacraments have also great influence, not only in exciting and exercising our faith, but also in inflaming that charity with which we should love one another; recollecting that, by participating of these mysteries in common, we are knit together in the closest bonds of union, and are made members of one body.
Finally, and the consideration is of the highest importance Sixth, in the study of Christian piety, the Sacraments repress and sub due the pride of the human heart, and exercise the Christian in the practice of humility, by obliging him to a subjection to sensible elements; that thus, in atonement for his criminal defections from God to serve the elements of this world, he may yield to the Almighty the tribute of his obedience. These are principally what appeared to us necessary for the instruction of the faithful, in the name, nature, and institution of a Sacrament. When they shall have been accurately Expounded by the pastor, his next duty will be to explain the constituent parts of each Sacrament, and the rites and ceremonies used in its administration.
In the first place, then, the pastor will inform the faithful, that the " sensible thing" which enters into the definition of a Sacrament as already given, although constituting but one sign, is of a twofold nature: every Sacrament consists of two things; " matter," which is called the element, and " form," which is commonly called " the word." This is the doctrine of the Fathers of the Church, upon which the testimony of St Augustine is familiar to all: " The word," says he, " is joined to the element, and it becomes a Sacrament." [2] By the words " sensible thing," therefore, the Fathers understand not only the matter or element, such.as water in baptism, chrism in confirmation, and oil in extreme-unction, all of which fall under the eye; but also the words which constitute the form, and which are ad dressed to the ear. Both are clearly pointed out by the Apostle, when he says: " Christ loved the. Church, and delivered him self up for it, that he might sanctify it, cleansing it by the laver of water in the word of life." [3] Here the matter and form of the Sacrament are expressly mentioned. But in order to explain, more fully and clearly, the particular efficacy of each, the words which compose the form were to be added to the matter; for
