this form, which we have shown to be the true and essential one, some are absolutely necessary, the omission of them rendering the valid administration of the Sacrament impossible; whilst others, on the contrary, are not so essential as to affect its validity. Of the latter kind is, in the Latin form, the word " ego," (I) the force of which is included in the word " baptizo," (I baptize.) Nay more, the Greek Church, adopting a different manner of expressing the form, and being of opinion that it is unnecessary to make mention of the minister, omits the pronoun altogether. The form universally used in the Greek Church is: " Let this servant of Christ be baptized in the name of the Father, and of the Son, and of the Holy Ghost." It appears, however, from the opinion and definition of the Council of Florence, that the Greek form is valid, because the words of which it consists, sufficiently express what is essential to the validity of baptism, that is, the ablution which then takes place.
If at any time the Apostles baptized in the name of the Lord Jesus Christ only, [1] they did so, no doubt, by the inspiration of the Holy Ghost, in order, in the infancy of the Church, to render their preaching in the name of the Lord Jesus Christ more illustrious, and to proclaim more effectually his divine and infinite power. If, however, we examine the matter more closely, we shall find that the Greek form omits nothing which the Saviour himself commands to be observed; for the name of Jesus Christ implies the Person of the Father by whom, and that of the Holy Ghost in whom he was anointed. However, the use of this form by the Apostles becomes, perhaps, matter of doubt, if we yield to the opinions of Ambrose [2] and Basil, [3] Holy Fathers eminent for sanctity and of paramount authority, who interpret " baptism in the name of Jesus Christ" as con tradistinguished to " baptism in the name of John," and who say that the Apostles did not depart from the ordinary and usual form which comprises the distinct names of the three Persons. Paul, also, in his epistle to the Galatians, seems to have expressed himself in a similar manner: " As many of you," says he, " as have been baptized in Christ, have put on Christ:" [4] meaning that they were baptized in the faith of Christ, and with no other form than that commanded by him to be observed.
What has been said on the principal points which regard the matter and form of the Sacrament will be found sufficient for the instruction of the faithful: but, as in the administration of the Sacrament, the legitimate ablution should also be observed, on this point too the pastor will explain the doctrine of the Church. He will briefly inform the faithful that, according to the common practice of the Church, baptism may be administered by immersion, infusion, or aspersion; and that administered in either of these forms it is equally valid. In baptism water is used to signify the spiritual ablution which it accomplishes, and
