to Naaman. Of course the few drops of water can do no good, but God can, and He certainly will if we obediently use the appointed means. (b) That Christ was not baptized till He was thirty. But Christian Baptism was not ordained till Christ was about to leave the earth; and, to be consistent, the Baptists should baptize no one till he be thirty. (c) That the doctrine of baptismal regeneration is a "souldestroying doctrine." If we taught

that a soul once in a state of salvation can never fall away and be lost, then it would be soul destroying; but the Bible knows no such doctrine. We may fall from grace, and a person has done so if he be found as an adult without repentance and faith; he has need to be converted and to become as a little child again. (d) That baptized children do not seem to grow up better than those unbaptized. Perhaps this would be found to be incorrect if the first 100 of each, baptized and unbaptized, were compared. But granted that numbers of the baptized grow up indifferent or worse, that is most generally the fault of parents or sponsors, who have not taught them nor prayed over them as heirs of heaven. Does the Church teach that unbaptized children dying as such will be lost? The Church teaches nothing about the state of infants who die unbaptized. It certainly regards the wilful neglect of Baptism on the part of the child's parents as a very grave fault.

3. Much scandal has been brought on the Church, and much discredit done to Infant Baptism by the character of the sponsors who sometimes "stand for the children." It is said that a certain crossing-sweeper, near to a large parish church in London, some years ago, made a good deal by standing as sponsor for children. So much has this evil been felt that even High Churchmen have suggested that Infant Baptism should not be permitted unless there is evidence that the child would be brought up conformably with the Church's direction. Bishop Creighton has recently answered this: "They were not at liberty to exercise discipline on other people by depriving an unbaptized child of its privileges. It was open to anybody-not to a member of the Church of England, however-to take the Baptist conception of the nature of the Church. From the Baptist point of view, Baptism is a sign and acknowledgment of actual conversion.

Now, any

step towards restricting Baptism was distinctly a step from the Anglican position to the Baptist position, and must be regarded as such. It was desirable that sponsors, whether parents or not, and parents, whether sponsors or not, should have their duties towards children brought to Baptism very strongly and very definitely impressed upon their minds; but he thought at the present day it was necessary on that, as on other points, to refer to primitive conception of the various offices and functions of the Church to discover what they really mean. What is a sponsor? If we followed rigidly, doubtless, the interpretation in our canons and Prayer Book, we might say a sponsor was the guarantee of the Christian education of the child, and that of course, to a certain extent, he was, and that he must be called upon to become. But, at the same time, that was not the primitive conception of a sponsor. The primitive conception was that the sponsor was the representative of the Church; and that those who brought the child to Baptism were simply the agents, ministers, officers, of the whole Church; for the whole Church brought the child to Baptism, the whole Church received it, and the whole Church was responsible for the child's Christian education."

4. "Our service for the Public Baptism of Infants corresponds to three offices in the old Sarum Manual. (1) 'The Order for Making Catechumens.' (2) The Blessing of the Font.' (3) 'The Rite of Baptizing.' The first of these began at the church door, and contained many ceremonies, such as placing salt in the mouth, exorcism and signings of the cross; then followed the question to sponsors, the anointing with oil, Baptism, the anointing with chrism, putting on the chrisom, and placing a taper in the child's hand. The consecration of the water, which was accompanied with breathing upon the water, putting in wax and oil, was only done when the water began to get impure, and needed to be changed."-(Procter.)

5. "It is possible for a branch to be grafted into a vine, and a stream of nourishment to flow from the root to it; and yet, if a knot or obstacle exist in the branch, the life of the vine may never reach the engrafted member, from no fault in the parent stem, but from the hardening of the bough itself. The infant grafted into the True Vine may, through its own fault as it grows

better, if not worse, than heathen men ; except, at least, that they are in the formal covenant of grace, and are therefore admitted to its outward ordinances; have probably from time to time the Spirit's warnings and pleadings; and have the assurance too that on their repentance and conversion God will ever receive them to His mercy, and welcome them as prodigal sons returning to their Father."-(Bishop Harold Browne.)

6. Canon Knox Little gives, in the Sunday Magazine, the following case from his personal knowledge:-"A family, consisting of a number of children, had been brought up by parents who had very 'free' ideas as to the Divine revelation and the teaching of the Church. The children, varying in age from seven or eight to one or two and twenty years, had, one way or another, been aroused to the teaching of Scripture, and desired to be baptized. The father point-blank refused to permit it. The older members of the He

family consulted a clergyman. felt strongly the force of the Fifth Commandment, and advised them not to act in haste, to realise that difficulties do frequently arise from conflicting duties, and above all to pray. The clergy

man asked a number of devout Christians to make the matter a subject of prayer. They did. In about three weeks the father called upon this very clergyman and asked him to baptize his children. The clergyman expressed his astonishment, believing that he was opposed to it. The father answered that that was true, but he had changed his mind. He could not say precisely why, but he thought his children ought to be baptized. They were; and he, by his own wish, was present, and most devout at the administration of the Sacrament of Baptism."

7. St. Augustine was not baptized as an infant; he was signed with the cross and sprinkled with salt. In early years he was seized with a dangerous sickness, and begged his mother with eagerness and faith that he might receive Baptism. But it was put off. It was the custom to reason, "Let him alone; let him do as he will, for he is not yet baptized." "How much better," he cries, "had I been at once healed, and then by my friends' diligence and my own, my soul's recovered health had been kept safe in Thy keeping Who gavest it. How many and great waves of temptation seemed to hang over me from my boyhood. These my mother foresaw, and preferred to expose to them the clay whence I might afterwards be moulded, than the very cast when made." (Quoted by Dr. Cutts.)

Collect of Second Sunday after Trinity.

471. At what particular service do we make for ourselves the promises made in our name in Baptism?

In the Service of Confirmation we make for ourselves the promises made in our name in Baptism.

472. What are the last words said in the Service for baptizing Infants ?

The last words in the Service of Infant Baptism are spoken by the priest to the Godparents "Ye are to take care that this child be brought to the Bishop to be confirmed by him, so soon as

he can say the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and be further instructed in the Church Catechism set forth for that purpose."

473. What is Confirmation ?

Confirmation, or Laying on of Hands, is the rite in which the Holy Ghost is given to persons who have been baptized.

474. What authority have we for Confirmation ?

We find the Apostles practising Con

to baptize, no elder being present; but Confirmation was the work of the highest in office; two Apostles travel all the way from Jerusalem (ver. 14). Think, their hands rough and hard with old work, dragging fishing-nets through water, putting up the sails, now laid upon heads of baptized converts, to confirm them. They would remember that day when came with their Master here, how tired He was (St. John iv. 8, 31-34). Why did these confirm? Not for reason that they were so good, or because felt a special interest in these converts; it was part of the duty of the highest in office in the Church. Christ had talked with them about all these things (Acts i. 3, last part). Who confirms now? The Bishops, they succeeded to the Apostles; so the poorest lad is brought in touch with the highest officers of the Church at Confirmation. Speak of missionary Bishops going vast distances to confirm. (Illust.-Bishop Festing, of St. Albans, going to a children's hospital near London to confirm one or more of the young patients; they had been prepared, but unable to come to church; as he was departing a tiny child with its little head bandaged looked up into his face and said, Bless me, Bishop." The grave, kind Bishop stopped and laid his hands in blessing on the child to bless, but this not Confirmation.)

(iii) What blessing did they get thereby ?

We are told distinctly (ver. 17). The gift of the Holy Ghost. Outsiders could perceive it. How? By the joy beaming in faces, by words they were moved to speak; outward signs "speaking with tongues." Are there outward signs now? Why not? Not needful; people now understand about His gifts; can read about them in Bible. He comes as of old, but you cannot see the signs. How know whether a person has received the Holy Ghost? Only tell by seeing a pure, strong, godly life. Some disappointed, do not feel different after Confirmation; seems almost harder to be good; do not feel "changed." He comes so gently, as dove, dew, soft breeze; do not feel His coming; but the power is there, and when they try, and pray, they feel it; will look back in later life and say, "Yes; He came then." Two hard questions: (a) Did they not have the Holy Ghost before

"

Laying on of Hands"? How could they have believed without Him? (1 Cor. xii. 3.) See St. Paul's question to certain disciples at Ephesus (Acts xix. 2-7). Might say, "I am a believer; what do I want more?" He comes with

new gifts, new power. He comes to dwell at Confirmation (St. John xiv. 17). After our Lord's Baptism, descent of Holy Dove like His Confirmation, can believe Father's hands laid on Him (St. Matt. iii. 16, 17). (b) What good can it do to have a man's hands laid on you ? Rough fisherman's hands, or Bishop's with signet ring. No good of itself, but Christ acts behind it all. He could say Isa. xi. 1-3. See prayer, Confirmation Service: "Let Thy Fatherly hand," &c. The water we use comes from spring, not from pipes, but it comes through pipes. (Illust.-How good for the woman of Samaria, who had drunk deeply of earthly pleasures and found them unsatisfying, at last to get the great gift Jesus had spoken to her of; perhaps baptized with water from that very well where she met Christ; perhaps now at this Confirmation with her friends, to drink deeply of the living water which He promised. See St. John iv. 6—15.)

(iv.) Who failed to get the benefit ?

Yes

The wicked wizard; was he confirmed? He may have been-was at the service-was moved by the preaching-was baptized; whether confirmed or not he had no blessing. Why? Did God love His soul? Yes. Yearn to give him the gift with the rest? (2 Pet. iii. 9). Why get no good? (Acts viii. 18-21.) "Heart not right." The old wicked spirit not given up, he would grow harder. That Confirmation would be to him what last Passover to Judas. We read of Simon Magus after, that they put up a statue to him in Rome, made such a great name by his wicked power. A beautiful princess, Drusilla, was tempted to leave her husband and go to wicked Governor Felix. Who tempted her to do this sin? Simon Magus. So there is a warning. Some are none the better for Confirmation, "heart not right." [Gideon's fleece dry, whilst dew on all the ground around.] But the humble, sincere young servant of God will, like Jesus Himself, have Father's hands laid on him and receive the blessed gift (St. Luke xi. 13).

1. It is desirable to introduce at this point of our course of Catechism teaching a Lesson on Confirmation. The words "which promise when they come of age," &c., give us an opening for dealing with the subject before passing on to the Sacrament of Holy Communion. Moreover, Confirmation should be a familiar subject in Sunday-school. The end to which Sunday-school teaching should lead is, that the scholars may be ready in heart and mind for the "Laying on of Hands."

(a)

2. Reasons for Confirmation. As the complement of Holy Baptism. The Baptismal Service ends, "Ye are to take care that this child be brought to the Bishop," &c. The Confirmation Service, after thirteen or fourteen years have passed over the child, takes up the matter with the Bishop's question, "Do ye here in the presence . renew the solemn promise and vow made in your name at your Baptism," &c. Then follow the prayer and Laying on of Hands, just in the order in which they are found in Acts viii. 12, 14-17, xix. 5, 6. Not to be confirmed is to break faith with the Church which received us as infants, or to say we do not value, or that we disapprove of, what was done in our Baptism, and that we have not the desire to follow the matter up. (b) As the special means by which we receive the Holy Ghost. "Did ye receive the Holy Ghost when ye believed?" meant much the same as Did you have the Laying on of Hands?" These twelve men at Ephesus had been converted, and had braved the world's reproach, yet were deemed not to have "received the Holy Ghost till the Laying on of Hands. The journey of St. Peter and St. John from Jerusalem to Samaria was undertaken specially that they might confirm the believers whom St. Philip had won for Christ and had baptized. (c) As the opportunity for making a public confession of Christ before being admitted to Holy Communion. Such a public confession becomes most desirable in communions which administer Baptism to infants. The more thorough and searching the preparation is, the more likely is Confirmation to become a real turning-point in the early life (St. Matt. X. 32).

3. "Confirmation in the primitive Church followed immediately on Baptism, and, as above noted, was made ordinarily a part of Baptism. Tertullian

and Cyril of Jerusalem both speak of the catechumens as first receiving Baptism, and then, immediately on their coming out of the water, receiving chrism and imposition of hands. The separation of Confirmation from Baptism arose sometimes from the difficulty of obtaining the presence of a Bishop, sometimes from the receiving of heretics, who were confirmed but not re-baptized, and latterly from deferring the Confirmation of infants, it being thought good that, though baptized, they should delay their Confirmation till they were trained and seasoned for serving as soldiers in the army of Christ. The result has been that, after the first ages, Confirmation became a separate rite from Baptism, and we still continue it as such, believing that so it is more fit for edifying."(Bishop Harold Browne.)

4. "Baptism conveys the Holy Ghost only as the spirit or principle of life. It is by Confirmation He becomes to us the Spirit of strength, and enables us to stir and move ourselves. When we are baptized we are only listed under the banner of Christ, marked for His soldiers, and sworn to be faithful, and not till Confirmation equipped for the battle or furnished with arms to withstand the enemy. St. Paul supposes both the Corinthians and Ephesians to have been all partakers of this holy rite, and plainly intimates that the happy effects of it were being established in Christ, being anointed and sealed with the Holy Spirit of promise, and having an earnest of their inheritance and an earnest of the Spirit in their hearts (2 Cor. i. 21, 22; Eph. i. 13, iv. 30). And that all these expressions refer to Confirmation is evident, as well from comparing them together as from the concurring testimonies of several ancient fathers." (Wheatley.)

5. The Confirmation Service may be thus analysed

(i.) The Preface, explaining, formally, the meaning of the rite.

(ii.) The Renewal of the Baptismal Yow. "Do ye here," &c. "I do." The Versicles which follow (Ps. cxxiv. 8, &c.) beautifully connect the two parts of the service, pointing those who have renewed their vows to the Source of help to keep them, and drawing all to prayer.

(iii.) The Confirmation. (a) The prayer for the Spirit is from the ancient services, probably older than the fifth century. After reference to the regene