things are evident. Sponsors must always be religious persons themselves, i. e., baptized, and if possible communicants. Unfaithfulness on their part will most likely, in default of helpful parental influence, affect the child's eternal welfare, and it would be their unquestioned duty to magnify their office in case of neglect at home. The serious character of this work makes it often an act of charity which good Church people should be not only willing but anx. ious to undertake; but it should at the same time mean to them something more real than a temporary convenience of the occasion or what has been called, sometimes with too sad reason, the mere tableau of the Font." Their duty lies upon them not fully discharged, until Confirmation is received and the vows are ratified in person. During this Exhortation all are to rise and remain standing till the Service is concluded, the whole being immediately followed, unless used independently, by the proper Canti- . cle in the Daily Service. This entire Office is used also with older children, who have not yet reached years of discretion.

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The dangers of delay from sickness, or other "great cause and necessity," alone warrant the Office of PRIVATE BAPTISM in houses, which Office may be used also for adults under similar need. The possible substitution of some other Minister of the Church, the provision for elimination of preliminary matter except the Lord's Prayer and Collects, and the direction to employ the mode of Affusion only, testify to the urgency which promotes the rubric; the Thanksgiving only is to follow the Administration, which is here pronounced to be entirely valid. But it is also declared expedient that in case of

survival the child should be afterward brought to Church at a public Service, that the congregation may be certified of the previous act; for which Certification the Parish Priest is to use one of the forms provided as stated in the rubric, after satisfying himself, that all was properly done in case of his own absence. In the English Book this care extends to the provision of a definite set of questions by which the Priest is so to assure himself. But it should be remembered that these express directions do not pronounce Lay-Baptism invalid if administered in proper form.

The word "christen" is used in one of these rubrics, which suggests the thought that this term should not be secularly employed, as is now too common, but reserved for the holy use which its derivation and history demand. Following the Certification is then to come the child's public Reception "as one of the flock of true Christian people," by the use of the Public Office beginning with the Gospel; substituting the Lord's Prayer for the Petition (which has been already answered), before the Exhortation to the Sponsors; omitting that Exhortation but retaining the Vows (which perhaps had not been made in private); and preserving all the rest of the Office except the actual Administration and the Prayers preceding it.

The Office of ADULT BAPTISM does not appear in the First Book, the reason being that it was not needed until Cromwell's day and the growth of the errors of Anabaptist teaching; Infant Baptism before that time being universal. The Preface to the Prayer Book in 1662 states also that "it may be useful for the baptizing of natives in our plantations [in America] and others converted to the

Faith." Its opening Exhortation recognizes "actual" as well as original sin, and its Gospel is the story of Our Lord's conversation with Nicodemus upon Regeneration. The Exhortation thereon dwells on that declaration by Our Lord, His Mission to the Apostles, and the teaching of St. Peter as to the necessity of repentance and faith as preparatory to Baptism; all of which are expressly applicable to Adults.

The vows are made by the candidate alone in person "in the presence of the Sponsors as his witness," and his own posture during the Administration is kneeling, standing afterward at the Reception. The final Addresses are made partly to the witnesses and partly to the newly-baptized; and the succeeding rubric enjoins Confirmation “as soon as conveniently may be; that so he may be admitted to the Holy Communion." A shortened form is provided by rubric for Adults "in case of great necessity." The remaining rubrical directions regard the orderly and logical mingling of the Offices for Adults and Infants or Children, when they are used for both at the same time; all of which should be carefully explained to the parties by the Priest beforehand, in order to avoid confusion and secure a reverential participation.

XXV.

THE CATECHISM.

"Forasmuch as this child hath promised by you his sureties to renounce the devil and all his works, to believe in God and to serve Him; ye must remember that it is your parts and duties to see that this Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise and profession he hath here made by you."-The Exhortation to Sponsors in the Baptismal Office.

OVER the little ones admitted by Baptism as members

into her fold, the Church does not henceforth relinquish her watchful care, but endeavours to guard and guide their youthful steps by the patient exercise of a thorough Christian nurture; that so they may learn "all things which a Christian ought to know and believe to his soul's health." The foundation of this nurture is laid in her CATECHISM, which is "an Instruction, to be learned by every person before he be brought to be confirmed by the Bishop." The word means a system of question and answer (in the Greek literally "an echoing back "); and a Catechist is an instructor in the principles of religion.

This Catechism was composed in 1549 for the First Book, and its author is not definitely known. It has often been styled the grandest summary of dogmatic theology ever penned. Not that it contains a whole body of systematic divinity, such as is set forth in the Lutheran and Westminster Assembly Catechisms, or in the Thirty

nine Articles of Religion. It does not deal with abstract and metaphysical definitions, but concerns itself with a presentation of condensed Christian truth, fitted to the apprehension of every child of even tender years, yet in words whose dignity should never fail to win for it a permanent lodgment for maturer reflection.

The foundations of all true Christian education are the Apostles' Creed, the Lord's Prayer and the Ten Commandments, which stand respectively for the Faith, Devotion and Practice that must underlie all Christian experience. That this may lead to the systematic use of the Sacrament of Heavenly sustenance, it behooves parents to instil its truths into their children " so soon as they shall be able to learn." Other knowledge, the knowledge of good and especially that of evil, will come soon enough, but some knowledge of the saving fruit which grows only upon the Tree of Life, and which is the antidote for all earthly ills, should be imbibed almost with the mother's milk. Only thus shall the child grow, not only in stature, but in true wisdom, and in favour with God as well as man. It is the faithful Sponsor's duty to see that this is done, and that his prayers for the spiritual welfare of his charge shall never be lacking.

On these primal truths the Church's Catechism is based, and regular and frequent instruction therein is ordered in the closing rubrics to be given by the Minister openly in the Church on Sundays, Holy-days, or some other convenient occasion. Practice has largely come to establish this usage on the first Sunday of the month, and, in the English Church, catechizing is directed to succeed the Second Lesson at Evening Prayer. In quaint words, borrowed from