boundless mercy save them. He is not tied to means, but He acts ordinarily by means.

a

But Baptism is not a mere outward form of admission into God's kingdom. It is more. Special benefits are conferred by it. (1) Original sin is remitted. That is, the guilt of Adam's transgression is no more imputed to us. (2) The Holy Ghost is given to guide our consciences. b (3) We are adopted by God as His children, and a right is given us to the other sacraments, and a title to the kingdom of heaven. (4) A character, or spiritual mark is imprinted on the soul, consecrating us to God as Christians. d

We see this from Christ's Baptism. There was no need for Him to be baptized, as He was without sin. He needed not the Holy Ghost, as He was one with Him. He needed not to be adopted as God's Son, for He was from all ages the onlybegotten Son of God. He needed no mark to consecrate Him to God, as He was a Priest for ever. Yet He condescended to be baptized in Jordan to teach us by outward signs, what would be the effect of Christian Baptism. When He was baptized, the Holy Ghost came down on Him in shape like a dove; and a voice from heaven proclaimed Him to be the Son of God.e

The outward and visible sign of Baptism is water,

a Acts xxii. 16. b S. John i. 33; Acts i. 5.

a Eph. iv. 30.

c Rom. viii. 15.

e S. Luke iii. 21, 22.

i.e., natural water, rain, spring, river, or sea-water, poured on the head, if possible; with the words said at the same time that the water is poured, and by the same person who pours the water. The necessary words are, "N. I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost." a

b

The right person to administer Baptism is the Priest, but the Deacon may baptize in the absence of the Priest, and, in case of extreme necessity, as when a child is likely to die before the proper minister can be procured, anyone may baptize, if he is careful to use the right matter and the right words.

Baptism is a contract. We promise God to keep His commandments, and to keep the true faith. He promises to give us grace to keep the Commandments, and faith to believe the Creed. If we do not keep our compact, God is released from keeping His. A farmer hires a labourer to reap a field. He promises him a wage for the day's work, and his meals, which will strengthen him to do the work. If the labourer instead of working idles his day, he can have no claim to the stipulated remuneration. If he works but does not seek the farm for his necessary food, his strength will fail, and the work will be imperfectly executed. Now this is a b Acts viii. 5-13; Philip was a deacon, see chap. vi. 5.

S. Matt. xxviii. 19.

figure of our Baptismal contract. We are hired to work for God. In the sacraments is our nourishment and strength, and the wage is eternal life.

CONFIRMATION.

ONFIRMATION

b

means "the making

а

strong." In the Early Church this Sacrament was called The Anointing, a The Laying on of Hands, and The Sealing. Under these names it is often spoken of in the New Testament. It derived these names from the two outward signs used in it, the laying on the head of the Bishop's hands, and the anointing on the brow with consecrated oil.

In the Holy Eastern Church the Laying on of Hands has ceased to be observed. In the English Church the Unction with holy oil has been omitted. But in the Roman Church both primitive uses have been preserved. The omission of either of these outward signs, though not invalidating the sacrament, is a "Corrupt following of the Apostles," spoken of in the Article. To the ancient custom of anointing on the brow with holy oil at confirma

a

* 2 Cor. i. 21; 1 S. John ii. 20, 27. b Acts viii. 17, 18; Heb. vi. 2.

с

Eph i. 13; iv. 30.

tion allusion seems to be made in Rev. vii., wherein is described the sealing of the servants of God on their foreheads by the Angel. Oil was used under the Old dispensation, a to anoint the temple of the Lord. As Christians are the temple of the Holy Ghost, a similar unction befits them.

b

The outward sign is therefore either Laying on of Hands or Unction.

The right person to administer confirmation is the Bishop. After Philip, the deacon, had converted and baptized the Samaritans, S. Peter and S. John, two bishops, were sent down from Jerusalem to confirm them.

The institution of the sacrament is due to our Lord, for S. Paul calls it one of the "principles that is chief things, "of the doctrine" or teaching "of Christ," joining it with baptism, repentance, and the doctrines of the Resurrection and of the Judgment, as of equal importance.

The benefits of Confirmation are: 1. It confers spiritual growth. 2. It perfects Baptism, being a seal to the Baptismal covenant. 3. It confers the Holy Ghost in His sevenfold gifts: WISDOM, whereby we learn to distinguish and choose between good and evil; UNDERSTANDING, whereby we are enabled to grasp and realise the articles of the Christian faith; COUNSEL, whereby we are given

a Exod. xxx. 25.
b 1 Cor. vi. 19.
d Heb. vi. 1, 2.

c Acts viii. 14-17.

e Isa. xi. 2, 3.

power to detect the wiles of the devil; STRENGTH, whereby we are enabled to resist the devil; KNOWLEDGE,' whereby we are given insight into God's will and commandments; GODLINESS, whereby, having learned God's will, we learn to love it; FEAR, whereby we are rendered fearful of breaking God's laws, and resisting His will.

We have an example of the benefits in the Apostles. They were terrified even to the denial of Christ before the descent of the Holy Ghost; but after His visitation they were filled with holy boldness, and ready gladly to suffer bonds and imprisonment and death for Him.

HOLY COMMUNION.

HIS is the greatest and holiest of the Sacraments, it is the sum and crown of all. It consummates the entire reunion and reconciliation of fallen man with his Maker.

It goes by several names in holy scripture, as the Eucharist or Sacrifice of Thanksgiving, Eucharist being the Greek word for thanksgiving, and numerous places in the epistles in which our version gives thanksgiving, and makes no sense, the real meaning a S. Matt. xxvi. 56; Acts iv. 13.

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