we have been baptized into a spiritual kingdom; God's purpose is to make us glorious when earthly things vanish III. THOUGHTS

1. "Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ."(Article XXVII.)

2. Union with Christ is the first thing absolutely necessary to salvation. Without faith on our part our union with Christ remains inoperative, but our faith does not constitute the union. Faith is needed to make the union fruitful; admission into Christ is the great gift of Baptism. The Church is the body of Christ, and Baptism is the act by which we are visibly incorporated into the Church. Two main blessings flow to the soul as a direct consequence from this admission to union with Christ. (a) Forgiveness of sins (Acts ii. 38); original sin and actual sin alike. (b) The new birth. Baptism is the "laver of regeneration' (Titus iii. 5). This by the operation of the Holy Ghost. (Read Canon Mason's "Faith of the Gospel' these points.)

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3. "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (a) This at once suggests to us Gen. i. 2: "And the Spirit of God moved upon (was brooding upon) the face of the waters;" and thence followed on the unresisting earth light after darkness, order after chaos, fruitfulness after lifelessness. When the will of the baptized person does not resist God's working, such results follow upon Baptism in the human soul. (b) Do the words in St. John iii. 5 simply mean, "Verily, verily, ye must be baptized"? No; they mean more— verily, verily," there is in the Baptism of water such grace given to those who rightly receive the Sacrament that they are born into a new and spiritual king

away; on our lives and works must be the stamp of goodness, "Wrought in God" (2 Cor. iv. 18; 2 Pet. iii. 13, 14). FOR TEACHERS.

dom. "Verily, verily," this birth into the new kingdom can only be by the operation of the Holy Spirit, which must be sought for in Baptism; "verily, verily," awakens the faith which the baptized must have in order to profit by his Baptism. On the other hand, what Baptism does for the person unfit to receive it is seen in the case of Simon Magus (Acts viii. 13, 18-24).

4. Prebendary Sadler sums up the Scripture readings which bear upon Baptism under five heads: "(a) In about twelve places in Scripture Christ or His Apostles connect salvation with Baptism (Acts ii. 38, 39; Rom. vi. 1—4; Gal. iii. 27, &c.). (b) The Christians of the Apostolic Churches are always addressed as having been brought into a state of salvation or regeneration at their Baptism; they are 'in Christ'; they are the body of Christ, temples of the Spirit, &c. (c) This state of regeneration does not ensure the final salvation of those brought into it. On the contrary, the members of those Churches are always supposed to be in danger of falling into sin and liable to be cast away. (d) Those who thus fall away are always assumed to fall from grace. They are never for a moment supposed to fall into sin because God has withheld grace from them. (e) In no one case are baptized Christians called upon to become regenerate. They are called to repent, to turn to God, to cleanse their hands, to purify their hearts; never to become regenerate."

5. Much confusion and mischief arise from mixing up the doctrine of "regeneration" with that of "conversion." Conversion is closely allied with repentance; the soul, after a time of alienation from God, turning by an act of its own will, yielding itself up. God shows a light; the soul, under this new light, turns to God. Saul of Tarsus was converted on the way to Damascus ; he was regenerated, born again into the spiritual kingdom, and had his sins washed away three days after in the city (Acts xxii. 9, 10, 16; see also St. Matt. xviii. 3; St. Luke xxii. 32).

6. Immersion or affusion? "Baptize in the name of, &c., in living (i.e., running) water. But if thou hast not

living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice, in the name, &c."-(Teaching of the Apostles, early second century, quoted by Rev. A. W. Robinson.) St. Cyprian tells us how one of the soldiers that were to be his executioners, being converted, brought a pitcher of water for St. Laurence to baptize him with.

7. "The Christians were a little company living in the midst of heathen who hated them. It is Epiphany, Easter, or Whit Sunday; early morning; they are flocking down to a river-side; some looking very grave and earnest. These are taken on one side, and when they return they have taken off their own clothes and put on pure white garments. Some carry infants, who also are in white. For long the adults have been in preparation; some had been Jews, others heathen; now they are to be sealed. By one Spirit they are to be baptized into one body. What a joyous, holy, happy day! First they must make their vows; those too young have sponsors, who promise for them; the adults have witnesses to remind them of their baptismal promises. Now, in the early morn, first they turn to the West, where the night and darkness are passing away; they hold up their hands in horror and hatred; they have done with darkness and sin. Then all face to the East, where the sun is rising, and make their confession of faith, and vow obedience to Jesus, the Sun of Righteousness, Who is to be the Light of their souls. Prayer is offered; they are taken down one by one, slowly and reverently dipped under the water, each three times, as the solemn words, 'In the name of the Father, and of the Son, and of the Holy Ghost,' are said. After the grown people the little children of Christian parents are baptized in the same way. They are buried with Christ in Baptism; they rise with Him to newness of life." (From Bishop Walsham How's account of an early Christian Baptism.)

8. Canon Knox Little, in the "Sunday Magazine," mentions the following as having come under his own personal knowledge:-" A person of real earnestness in religious questions, and one who gave time and strength for advancing the kingdom of God, some years ago became restless and unsatisfied in spiritual matters, failing to enjoy peaceful communion with God, and generally

upset and uneasy. The advice of a good clergyman was asked, and he urged steady, earnest prayer for light. Within a fortnight, after an earnest midday prayer, it was declared by this troubled soul that it had been clearly borne in upon his mind that the Sacrament of Baptism had never been received. Inquiry was made, and after much careful investigation it was found that while every other member of a large family had been baptized, in this case the Sacrament had been neglected owing to the death of the mother, and the child being committed to the care of a somewhat prejudiced relative. The person in question was forthwith baptized, and immediately there was peace and calmness of mind, and a sense of quiet communion with God."

9. Desire for Baptism. The Rev. J. R. Wade, of Amritsar, India, writes:-" I have been asked for Baptism whilst driving along the road, followed from Church by a medical student who said he was willing to sit up all night if I would consent to teach him so long, and return to Lahore the next morning. One young man, pleading for Baptism, said his love for the Saviour was such that if his whole body were cut up into small pieces the name of Jesus would be found written plainly on each one. Hira Singh, a well-to-do Sikh farmer, came in with his whole family of four fine boys, the eldest about nineteen years old, and after a week's special preparation they were all baptized together. The father is a fine old Sikh, about fifty years of age, six feet high, with grey beard. He has been diligently searching the Scriptures and seeking after the truth for some three years. He obtained a New Testament, which he earnestly studied. From time to time he came into Amritsar, heard the Christians preaching at the fairs and in the bazaars, visited some of them, and read and discussed with them, and at last made up his mind to be baptized. The Aryas went to him to dissuade him from taking this step, but he only said he knew well what they had to say and to offer, but he meant to be a Christian, and they might leave him. As he afterwards said to me: 'What a comparison! An unknown number of transmigrationsbirths, lives, and deaths-in unknown creatures, for an unknown time, compared with present salvation through a loving Saviour.' He has had some difficulty about drawing water from the

village well since his Baptism, but as he had a right in the well, and both Hindus and Mohammedans used it before he was baptized, he claimed that as a Christian

he too could draw water with Mohammedans and Hindus."

Collect-the last in Office of Baptism of Infants: "We yield Thee," &c.

451. What is repentance ? Repentance is sorrow for sin, confession of sin, and turning from sin (2 Cor. vii. 10).

452. What is done with sin in Baptism?

In Baptism sin is forgiven through the death of Christ, as St. Peter said, is Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins," &c.; and as Ananias said, "Arise, and be baptized, and wash away thy sins," &c. (Acts ii. 38, xxii. 16).

453 If we sin after Baptism must we be baptized again?

No, we are only baptized once; if we sin afterwards and repent and confess, God will forgive, but baptized people are pledged to avoid sin: "How shall we who are dead to sin live any longer therein ?" (Rom. vi. 2—4).

454. Say again the first promise made for you in your Baptism by your godparents.

They did promise that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh."

455. Has this renunciation anything to do with the repentance required of persons to be baptized?

Yes; a part of real repentance is to forsake sin, that is, to renounce what is evil.

456. Say words from the Baptismal

Service in which are set forth the promises of God made to us in Baptism.

"Doubt ye not, but earnestly believe that He will favourably receive this present infant; that He will embrace him with the arms of His mercy; that He will give unto him the blessing of eternal life, and make him partaker of His everlasting kingdom."

457. What in us enables us to lay hold of these promises?

Faith enables us to lay hold of these promises, as the hand lays hold of any gift which may be offered us (Heb. xi. 13; St. Matt. ix. 29).

458. What must our faith lay hold of before it can steadfastly believe God's promises?

Before our faith can steadfastly believe God's promises, it must lay hold of God Himself as He is set forth in the Creed (Heb. xi. 6).

459. Now say the second promise made for you by your godparents.

They did promise and vow that I should believe all the articles of the Christian faith."

460. What is the fruit of a true faith or belief?

Obedience is the fruit of faith or belief; and the third promise made for us by our godparents was that we should obediently keep God's holy will and Commandments, and walk in the same all the days of our life" (St. James ii. 26).

II. THE INSTRUCTION on Teacher to put out his hand and lightly touch edge of garment of one of the scholars and ask, "What have I done to that child?" That the subject of our Lesson to-day. A touch; what good it brought; how we may touch Christ, and thereby get His help.

(i.) A woman's touch of faith.

The hand thin and feeble. What would make it so? Illness; an invalid twelve years; many doctors; tried many painful remedies. [Doctors in

those days ordered all kinds of nasty and painful things for poor sick folk; perhaps to eat mice, or take slime of snails; or to sit in ditches, or at the cross ways, with a cup of wine in the hand, and to be violently startled by some rough person from behind.] Spent her all; got worse; out of heart; would long to die, till a new thought came to her. What that? She heard of Christ. "If I could but touch edge of Christ's garment." Christ Himself touched

many. One man's tongue, another's eyes, another's ears (St. Mark vii. 33; St. Matt. ix. 29; St. Luke xxii. 51), a leper (St. Matt. viii. 3), children (St. Mark x. 13). What followed ? Healing, blessing, went forth with His touch. This woman would touch Him; perhaps she came up a long way from the country on purpose; crowd moving along the street; Jesus in front, going to one of the big houses; poor invalid, very frail, yet edging her way in; many a thrust back by unfeeling crowd, but getting nearer, nearer, till could put out hand and touch border or fringe of His garment (Lev. vi. 27): (a) Now see what the touch brought her. Instant cure, what all doctors' remedies failed to do in twelve years; felt strength flow back; would hardly know herself; her intense joy. Did you ever have long and painful illness? (b) Why the touch brought healing. Others touching, crowd pressing, perhaps some had ills; these not cured. Why hers? Her touch different from all others'; she expected something from it; believed He had power and will to cure her; hers the touch of faith. (Read St. Mark v. 25-29.)

(ii.) Her faith made known.

A Church history writer, Eusebius, 300 years after, said he saw two statues in city of Cæsarea Philippi; one of Christ, the other the woman kneeling to Him. People of place said she set them up as a thanksgiving. Perhaps none of this true, yet it shows how much that touch was talked about. Who first made it public about that quiet touch? The woman, when healed, drew back, wanted to get quietly home; not to be so; crowd stopped; Christ Himself inquiring, "Who touched Me?" Disciples thought it a strange question. Why? But one touch different from all others, it must be known. See what He said to the leper whom He touched (St. Matt. viii. 3, 4): "Tell no man." Why this to be known by all. (a) For woman's own sake. (1) Her faith had error mingled with it; that should be picked out. She thought that there was virtue in the garment, as others did in St. Paul's handkerchiefs (Acts xix. 12). Not the garment, but Christ and her faith. Her touch of faith brought the healing. (2) Good for us to let it be known when we get secret help and blessing from God (see Ps. cxvi. 5, 6, 12—14). (b) For the sake of the crowd that touch must be spoken of; very likely some of them had ills; were close to Him, pressing on Him; no

healing; they had not the faith to touch. Many in church; all hear same; have same chance; perhaps only few bring help away; these only touch Christ. The sweepings up of metal-workers' floor; the magnet put in the midst of the atoms; only the few are drawn to the magnet; others, the mere dust, remain where they were, like people without faith. (Read St. Luke viii. 45—48.)

(iii.) How we too may touch Christ.

(a) We are placed where we can touch Him. How so placed? [Illust.Going by the orchard, see gardener has been fixing a number of little slips round the top of the trunk of some trees, carefully daubed round with clay and left. What mean? These are grafts, grafted into a living tree. If they "take" they will draw life, strength from the roots and stem, become part of the tree as long as it lasts, bear fruit. We were thus grafted into Christ; our spirit joined to His (Rom. xi. 17). So, placed where can touch Christ, draw life from Him, and all grace. He is full of all the blessing we so much need. See one who had found this out (St. John i. 16).]

(b) What we put out to touch Him with is the prayer of faith. Such faith as makes the woman touch Christ's fringe. She believed that He could help her, and that He would. The help came at once. So we can believe

Say

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How

and ask, and then we touch. See two things. (1) What paralyses the hand of faith, makes it like a withered hand? Sin, which we will not give up. Read of another woman that touched Christ (St. Luke vii. 39). She had been willing to give up her sin or would not have had the faith to touch with. answer to question, "What is required of persons to be baptized?" Forsaking sin first, touch of faith after. (2) What helps us to put forth faith readily? Example of others. many have been helped by hearing of this woman! One such was helped on the spot-Jairus. Whither was he taking Christ ? What hear on the way? Child dead. He would be hopeless unless he now had large faith. Here an example before his eyes to help him. Julian, the emperor, who left Christian religion to be a Pagan, is said to have had the two statues at Philippi pulled down. Do you see why? Now read St. Luke viii. 48-50.

(Illust.—In Lord Tennyson's poem, "In the Children's Hospital," little

Emmie, great favourite, poor sufferer, very patient, cheerful. Doctor in the ward; thought her asleep. Said to nurse that to-morrow he must do very dangerous operation; feared she would not live through it. But Emmie had overheard. Softly she called to child in next cot, "He says I shall never live through it. Oh, Annie, what shall I do?" Annie considered. "If I," said the wise little Annie, "were you, I should cry to the dear Lord Jesus to help me, for, Emmie, you see, it's all in the picture there: 'Little children should come to Me.'" "Yes, and I will," said Emmie; "but then if I call to the Lord, how should He know that it's me? Such a lot of beds in the ward." "Emmie, you put out your arms, and you leave them outside on the bed. The

Lord has so much to see to; but, Emmie, you tell it Him plain, 'It's the little girl with her arms lying out on the counterpane.'' In the early morning, doctor had come, found her, as they thought, asleep again, her dear long, lean little arm lying out on the counterpane. The Lord had heard; little hand had touched Him. Emmie had been taken away from all trouble, for ever. Another picture of the touch of faith.)

Remember (1) Christ is a living Person, spiritually with us. (2) You were united to Him in Baptism, as the graft on a tree. (3) He has all the grace and help you need to make you good. (4) Put out hand, touch Him, that is, ask in faith. (St. Luke xvii. 5; Heb. xi. 6.)

I. "Believers' Baptism or Infant Sprinkling?" This was the title of a little tract which was once handed to the writer of these Lessons by a perplexed parishioner. It emanated from the Baptists and professed to be an appeal to Holy Scripture on the subject of "infant sprinkling." There were, under the title, two columns. The first contained a long list of Scripture references to the Baptism of adult believers; in the other column were to be set forth all Bible references to "infant sprinkling.' Needless to say this column was a blank, and the reader was left to infer that the practice was quite unscriptural. Here, then, were two controverted points. (i.) The method of administering Baptism. (i.) The rightfulness of baptizing such as are not of age to exercise a personal faith in Christ. On the former it may be said that the Church recognises immersion as the more primitive, though not the only primitive way, and it gives instruction that where it may be safely done immersion is to be resorted to; yet it holds that affusion, or pouring water on the person, is equally a valid form of baptizing. As to infant Baptism, this will be dealt with in the next Lesson. When the Gospel is first preached in any place the references to adult Baptism will be the rule, for the children will not be received until the parents, or one of them, become believers. But we, equally with the Baptists, hold that faith is necessary in the baptized; that is to say, when such are old enough to exercise faith and yet have it not, they, equally with the unbaptized, are in an unsafe state.

2. The Baptism of an impenitent person. Such we have in Simon Magus (Acts viii.). The preaching and miracles of St. Philip excited his wonder; he was baptized; the effects of the laying on of hands which he observed made him covet the power, that he might apply it to magical arts. St. Peter's rebuke alarmed him (ver. 18-24), but there seems to have been no repentance. He went about deceiving the people with his wonders. He rose to great notoriety. It is said by some that he was buried alive in the assurance that he would rise on the third day, by others that he committed suicide. A statue was raised to him; and the ecclesiastical offence of selling a spiritual office for money is called to this day by his name, Simony. Dean Plumptre says he had the fides informis, faith not preceded by repentance. Baptism in such case brought with it no new birth to a higher life; he was still in the gall of bitterness. "But even for him it bore its witness of the readiness of God to forgive and to regenerate. Peter called upon him to repent and pray for forgiveness; he does not tell him to be baptized again."

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3. St. Augustine's is one of those Baptisms of which we have a most interesting account. His repentance was conspicuous. Up to the age of thirty he lived for pleasure, for ambition, for sinful indulgence. He met with a splendid success; he was Professor of Rhetoric at Milan; but his mind had no peace. His mother had never ceased to pray for him, and under the