to be ministered to. See "Feed My sheep" (St. John xxi. 16); also "Give ye them to eat (St. Matt. xiv. 15, 16); so also "Take care of him." (Illust.— In war time, by field where great battle fought, large cathedral used for wounded. At night lights here and there; wounded lying about, and everywhere the doctors and nurses ministering to them. This a picture of Church of Christ, to which is given charge of poor mankind, spiritually wounded and ill.)

(c) Christ has left provision for our spiritual healing. What are the "two pence"? The word of God, and Sacraments, and all that is to be used for the soul's healing and blessing. What do we see in Baptism? Only a little water in a font. What done with it? What good can that do? None of itself, but the Holy Ghost Himself works along with it and brings the cleansing blood to our souls. The water of the pool

III. THOUGHTS

1. The Catechism, which originally ended with the "Desire," "being afterwards thought defective as to the doctrine of the Sacraments (which in the primitive times were more largely explained to baptized persons), King James I. appointed the Bishops to add a short and plain explanation of them, which was done accordingly in that excellent form we see, being penned by Bishop Overall, then Dean of St. Paul's, and allowed by the Bishops (at the conference at Hampton Court). So that now (in the opinion of the best judges) it excels all catechisms that ever were in the world, being so short, that the youngest child may learn it by heart, and yet so full, that it contains all things necessary to be known in order to salvation."(Wheatley.)

2. "The chief characteristics of this section of the Catechism teaching are: (a) Simplicity; the term 'Sacrament being confined to those holy rites of which it can be said that they were undoubtedly instituted by Christ Himself; it is made quite clear that a Sacrament must have two parts, one outward and visible, the other inward and spiritual; and no less plainly is it shown, in each Sacrament, what is the outward and visible sign; what the inward and spiritual grace. (b) Certainty; there is no uncertain sound. The Sacraments are said to be necessary for all; in Baptism there is a new birth'; we are made the children of grace.' 'The

of Siloam could not cure blind eyes, but see St. John ix. 11. What do we see in Holy Communion? Only a little bread and wine. Each person takes some. What use? No use of itself, but God works through it, gives to faithful souls Body and Blood of Christ to help and strengthen them. Of these Sacraments we are to hear next few Lessons. Think of the compassionate, tender Face bending over us. His gentle care and concern, His desire for us to be helped, healed, saved for ever. That Face is over us even when we are at our worst, and in the night. He charges the Church to minister to us: "Take care of him." Wherever a Baptism or Holy Communion Service, there you see what Christ left, with preaching and other blessings, for our souls' care and healing. Behind there is that compassionate Face and Heart of Christ (Ps. ciii. 1-4).

FOR TEACHERS.

Body and Blood of Christ are verily and indeed taken and received by the faithful' in the Lord's Supper. (c) Gravity. Sacraments are solemn things. In regard to Baptism, adults must be taught to prepare themselves for it; and even in the case of infants, fitting provision must be made that they, when they are able to do so, shall realise their responsibilities. Serious preparation is also to be required on the part of those who would partake of the Sacrament of the Body and Blood of Christ."—(Rev. Arthur W. Robinson, abridged.)

3. In connexion with this section of the Catechism, Article XXV., " Of the Sacraments," should be studied. It lays down three main propositions. (a) That God works invisibly in us through the Sacraments. St. Ignatius speaks of a Christian's Baptism as his spiritual armour; and of the Eucharist he writes, "If a man be not within the altar he is deprived of the bread of God." Justin Martyr, in his account of the Christian Sacraments, speaks of men as "regenerated" and receiving remission of sins in the water of Baptism, and as receiving in the Eucharist, not common bread and drink, but the Flesh and Blood of the Incarnate Jesus. St. Augustine contrasts the ordinances of the Law with those of the Gospel: "The Sacraments of the New Testament give salvation, whereas those of the Old Testament only promised a Saviour." (b) That there are but two holy rites to

which the term Sacrament should be applied. The controversy as to whether the Sacraments be two, or, as was held in pre-reformation times, seven, turns upon the question, "What do you mean by a Sacrament ? " The word was applied, in the early Church, to almost any means of grace; St. Cyprian speaks of the many Sacraments contained in the Lord's Prayer; gradually the use of the term was restricted to Baptism and the Eucharist; all admit that these differ in importance from other holy rites. The English Church clearly defines a Sacrament as (1) having an outward visible sign, (2) conveying inward spiritual grace, (3) ordained by Christ Himself, (4) generally necessary to salvation. It refuses the use of this term to any means of grace except Baptism and the Lord's Supper. (c) That the benefit to be derived from the Sacraments depends upon our right use of them. It is impossible to make too much of Sacraments, or to overrate the benefit to be derived from them when rightly used. The two rocks between which we have to steer are, on the one hand, contempt for Sacraments, considering it as a mark of superior faith to say we can dispense with them; on the other hand, the superstitious idea of them as charms, as of rites which convey grace, quite apart from the state of mind and heart of the recipient. The Quakers are an unhappy instance of those who have fallen upon the one rock, and who now find the propagation of their faith almost an impossibility. The Romanists, it is to be feared, drive very many to unfaith by the superstitious doctrines of the Sacraments, which they have brought with them from the middle ages. The being "carried

about," which is spoken of in the Article, refers, of course, to the procession of the "Host."-(The quotations from the Fathers given above are from Bishop Harold Browne)

4. "The original meaning of the word sacramentum was (1) anything sacred, hence (2) a sacred deposit, a pledge, and (3) most commonly an oath, especially the military oath, which soldiers take to be faithful to their country, and obey the orders of their general. The earliest application of the term to anything Christian is to be found in the well-known letter of Pliny the younger to the Emperor Trajan, in which he speaks of the Christians as wont to meet together on a certain fixed day, before sunrise, when they chanted hymns to Christ as to God, and bound themselves by a Sacrament not to commit any sort of wickedness. It is generally supposed that its application in this passage was to the Supper of the Lord." (Bishop Harold Browne.)

5. The water and blood which came from our Saviour's pierced side are sometimes regarded as types of the two Sacraments. "The water and the blood were in Baptism, and the water and the blood were in the Holy Eucharist, and these two are the life of the Church. And thus the Church, the bride of Christ, is taken out of His side while He is asleep in death, in like manner as Eve was taken from the side of Adam." -(Dr. Isaac Williams.)

"Out of His side flowed the Sacraments of the Church, without which there is no entrance into that life, which is true life." (St. Augustine.)

Prayer, from that for the Church Militant, "Give grace, O heavenly Father all the days of their life."

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of the Son, and of the Holy Ghost" (St. Matt. xxviii. 19, R.V.).

442. What two things are necessary in baptizing a person?

The two things necessary in baptizing a person are (1) to use water; (2) to use the words ordained by Christ Him

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when we use the water (see Gen. i. 2. Holy Ghost brooding like a dove on waters; note the change He worked in the world.) When we were born as babes we came into a world of things which we can see, or hear, or feel all around us. We were born into a kingdom called England, of which Victoria is Queen. As we grow we find this has been a good thing for us, glad to be born English people, ready to keep laws, be loyal to the Queen. In Baptism born again through the Holy Ghost into spiritual kingdom, kingdom of heaven, Christ the King; all about us are spiritual things, unseen, very real (Heb. xii. 22, 23). We are to live as spiritual beings, as belonging to kingdom of heaven. This a little hard for us to understand; Nicodemus found it so (see ver. 9, 10). Yet Christ said he ought to know about it. See again; two kingdoms; the one earthly things we see around us, kingdom of England, Queen Victoria; the other spiritual-things unseen, kingdom of heaven, Christ the King. Into one born as a babe, into other "born again by Holy Spirit in Baptism (ver. 3-7). (Illust.-Boy flying a kite; it was high up, out of sight; one asked, "Where is it, I cannot see it?" Answer of boy: "I cannot see it, but I feel it pull.") It is well when we feel drawn, our thoughts and feelings, towards heavenly things; drawn to them, though we cannot see them (1 Cor. ii. 9, 10).

(ii.) The WORDS of Baptism.

What are they? "I baptize thee in the name of the Father, Son, and Holy Ghost." Christ taught something about these three holy Persons that night; the part of each in saving us. (a) Holy Ghost, working in us as in Baptism. Christ likened to (ver. 8) the wind; mysterious, cannot tell whence, &c.; gentle, as summer breeze just moving leaves in wood; strong, as wind sweeping onward, throwing down great trees; so He deals with us gently, yet very powerfully; hard men sometimes moved to cry for mercy when preached to. (b) The Son, Christ Himself, saving us, by being uplifted. What did He liken Himself to ? Uplifted brazen serpent, in wilderness, glittering under sun; eyes of all poor sufferers in camp turned to it that might be saved (ver. 14, 15). Baptism would be no good if Christ had not died for us; there would be no Church to baptize us into (Acts xx. 28). (c) The Father, embracing us in His Fatherly love; Holy Ghost drawing us

to the Son; the Son to the Father; first prayer after child baptized, "Our Father," &c. (ver. 16, 17). A rough fisherman, living very hard life, could not believe in love of God. "Look at the hardness of my life; how can God be love?" His only son drowned in storm; clergyman hesitated to go to him; the man was hard before, how much more would he be so now! Yet when He went he was astonished. "I can understand God's love now; I have lost my only son, I know what the feeling is; I read God gave His Son, I can believe in His love now" (1 John iv. 9, 10).

(iii.) The WORKS after Baptism.

Scoffers often speak against Baptism and say it does not make people better, but works after Baptism ought to have a mark on them, clear for all to see; like goods coming from a well-known factory or workshop have the trade mark on them, on our works should be a mark, easily read, "Wrought in God." The little maid who became earnest, trying to serve God, would never again fail to sweep under the door-mat, had upon her housework the mark "Wrought in God." In the heart of baptized person what should there be? (ver. 18.) Believing faith. In the conduct one thing should be clear. What? (ver. 20, 21.) Anxious to learn, "coming to the light.' On the works should be a plain mark, done as God directed and with His help, "wrought in God" (ver. 21). Nicodemus very likely was baptized; one thing we know of his doing which, needing a great deal of effort and courage, a timid man such as he could not have done it without God's help-"not ashamed to confess the faith of Christ crucified." Together with Joseph of Arimathæa, begged Christ's body of Pilate, helped to bury with honour One Who had died the death of a criminal (St. John xix. 38-40). That was a deed "wrought in God." God had long ago directed that deed should be done (Isa. liii. 9). Christ was to be "with the rich" in His death; Nicodemus one of the rich ones; it needed great help from God before he could rise to such a deed. He believed; he came to the light; his deed was 'wrought in God."

Here may be used the illustration of the aged Indian Pundit, a secret believer, shrinking at first from Baptism, wanting to be a secret disciple, but coming out afterwards at great sacrifice; point out how he was helped. (See "Thoughts for Teachers," No. 9.) Press home that

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