Spirit is not limited, bound, or controlled to come only at certain times and seasons, and in certain prescribed methods and ways, for, as our Lord truly said, 'it bloweth where it listeth.'

I can quite believe that in some case of dire necessity godly parents may, with prayer to God, even administer it themselves to their dying children; but I do not believe that babes dying without having it administered unto them are cut off from Christ and heaven: such a thought is too horrible and superstitiously bigoted to be entertained.

Again, in the case of Christian parents, if the tree is holy, the fruit thereof will be holy also; and with respect to those who are the children of unbelievers or of heathens, I believe that they will be judged according to their merits, and sanctified by the Holy Spirit, in the manner and way God sees expedient. The coming of our Lord, and the institution of His sacraments, did not limit and restrain the actions and power of the Holy Spirit, but it did extend and increase them.

We should, however, endeavour to obey the command of our Lord, who said, 'Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost' (St. Matt. xxviii. 19).

It is an unprofitable as well as a disputable point, whether the persons baptized are to be dipped into the water, or to have it sprinkled or poured upon them. It is the spirit, not the letter, of the ceremony that is required.

It is very possible that at the baptism of Christ by St. John the Baptist He might have stood in the river while some water was poured on His head by the

prophet. The hand in such a case would be used to dip up the water and deposit it on the head, and thus dyeing it, as it were, in the fluid. The person being baptized might stand in a stooping posture whilst the act was being performed, for not only would this position be more convenient for the one who was performing the rite, but it also would betoken-at any rate outwardlya humble and reverent appreciation of the benefit to be received.

With some who baptized a small shell may have been used, as being more convenient than the hand; and for this reason, perchance, shells were formerly worn in the hats of pilgrims who had been to the Holy Land, and are still to be met with as fonts in many of our churches.

Finally, as may be seen by turning to the Baptismal Services of the Church of England, baptism by dipping or immersion is sanctioned and commanded, yet it scarcely ever takes place-and why?

Well, there are various reasons, of which the two following are the most salient: (a) the want of a suitable baptistery; (b) the general custom of infant baptism prohibiting such tender babes on account of the danger which might happen to their health, owing to the rigour of our climate, etc. The font, therefore, is eminently suitable for the majority of cases; still, it would not be out of place if cathedrals and churches in populous centres had baptisteries also.

CONFIRMATION.

CONFIRMATION means to strengthen, to make certain. In the English Church it is a ceremony in which those who have been baptized in infancy, and have arrived at years of discretion, may openly come forward before their brethren and make confession of their faith in Jesus Christ, and ratify and confirm the promises of their god-parents made for them at their baptism.

On such occasions a bishop is always present, who, having heard their assent to the same, makes a short prayer to God that He will strengthen them with the Holy Spirit. He then puts his hands on their heads, etc. Throughout the Bible the laying on of the hands. on the heads of others signifies blessing.

It is right that a bishop should perform this function, because it can be seen from Holy Writ that only apostles, and holy men high in influence and authority in the Church of Christ, were deemed worthy to exercise it (1 Tim. iv. 14; v. 22; and 2 Tim. i. 6).

That it was used as a means whereby the Holy Spirit was given, not only after baptism, but also at times of ordination, is also evident. In fact, the person in whom this gift of giving the Holy Spirit by the laying on of hands rested could, with prayer, use it for whatsoever service of the Church he thought necessary.

It was used by St. Peter and St. John on the people of Samaria, as a means whereby they received the Holy Ghost, after having been baptized by Philip the deacon (see Acts viii. 17). Again, it was used by St. Paul

immediately after having baptized the twelve men at Ephesus (see Acts xix. 5-7).

In the Greek Church it is still used immediately after baptism, but the Church of England very properly considers it more suitable and appropriate to administer it at a later period, especially in the case of those of its members who have been baptized in infancy.

For instances in which the Holy Spirit was given by the laying on of hands, as a means of ordination and blessing for some sacred work, see the ordination of the seven deacons (Acts vi. 5, 6), the ordination of Saul by Ananias (Acts ix. 17), and the appointment of Barnabas and Saul for mission work (Acts xiii. 2-4).

That this power not only conferred the gift of the Holy Spirit on those upon whom it was exercised, but that it could be given over or transmitted into the keeping of another, is evident from St. Paul giving it to Timothy (2 Tim. i. 6). We should remember this, as it is a strong proof in favour of an ordained clergy.

Very properly, also, the Church of England prohibits any from coming to the communion, to be partakers of the sacrament of the body and blood of Christ, save those who have been confirmed, made confession of their faith, and received the gift of the Holy Spirit.

It is highly important, then, that ministers should see that only those who are leading a godly, righteous, and sober life, thoroughly in harmony with the principles and doctrine of Jesus Christ, should be admitted to the confirmation ceremony. Let them remember that the Church of God is not made up of numbers, so much as of quality, and if they present to the bishop persons whose lives are inconsistent to those principles, they are

giving unto the Church a spurious kind of strength, which in after years may not only be injurious to the Church of God, but bring upon themselves a very grave responsibility.

THE HOLY COMMUNION.

THIS is the second sacrament which our blessed Lord instituted whilst here on earth. It took place for the first time on a very solemn and momentous occasion, viz., at His last supper with His disciples, immediately preceding His crucifixion. In the Gospels of St. Matthew (xxvi. 26-29), St. Mark (xiv. 22-26), St. Luke (xxii. 17-21), and in St. Paul's first Epistle to the Corinthians (xi. 2326), we may read accounts of what He then said and did.

Two great types also prefigure it in the Old Testament, viz., that of Melchizedek, who, meeting Abraham on his return from rescuing Lot out of the hands of Chedorlaomer, gave to him bread and wine with his blessing, and that of the Feast of the Passover.

In the former Melchizedek resembles Christ, for both are priests and kings (Heb. vii.; Rev. xvii. 14). Melchizedek gave bread and wine with his blessing to Abraham, who was doubtless faint and weary with the strife of battle, so Jesus (in the communion) gives bread and wine with His blessing to His faithful followers, wearied in the incessant fight with sin, to the strengthening and refreshing of their spiritual nature.

In the latter we may observe that the Feast of the Passover was not only commanded and instituted, to