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 they are neither more nor less, may be shown, at least with some degree of probability, even from the analogy that exists between natural and spiritual life. In order to exist, to preserve existence, and to contribute to his own and to the public good, seven things seem necessary to man to be born to grow to be nurtured to be cured when sick when weak to be strengthened as far as regards the public weal, to have magistrates in vested with authority to govern and, finally, to perpetuate him self and his species by legitimate offspring. Analogous then as all these things obviously are, to that life by which the soul lives to God, we discover in them a reason to account for the number of the Sacraments. Amongst them, the first is Baptism, the gate, as it were, to all the other Sacraments, by which we are born again to Christ. The next is Confirmation, by which we grow up, and are strengthened in the grace of God: for, as Augustine observes, "to the Apostles who have already received baptism, the Redeemer said: stay you in the city till you be indued with power from on high. " The third is the Eucharist. Eucharist, that true bread from heaven which nourishes our souls to eternal life, according to these words of the Saviour; "My flesh is meat indeed, and my blood is drink indeed." The fourth is Penance, by which the soul, which has caught Penance, the contagion of sin, is restored to spiritual health. The fifth is Extreme Unction, which obliterates the traces of sin, and invigorates the powers of the soul; of which St. James says: " if he be in sins, they shall be forgiven him." The sixth is Holy Orders, which gives power to perpetuate in the Church the public administration of the Sacraments, and the exercise of all the sacred functions of the ministry. The seventh and last is Matrimony, a Sacrament instituted for the legitimate and holy union of man and woman, for the conservation of the human race, and the education of children, in the knowledge of religion, and the love and fear of God.

All and each of the Sacraments, it is true, possess an admirable efficacy given them by God: but it is well worthy of remark, that all are not of equal necessity or of equal dignity, nor is the signification of all the same. Amongst them three are of paramount necessity, a necessity, however, which arises from different causes. The universal and absolute necessity of baptism, these words of the Redeemer unequivocally declare: " Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." The necessity of Penance is relative: Penance is necessary for those only who have stained their baptismal innocence, by mortal guilt: without sincere repentance, their eternal ruin is inevitable. Orders, too, although not necessary to each of the faithful,, are of absolute general necessity to the Church. But, the dignity of the Sa-