CHAPTER V.

The Religion of Childhood.

Question.-Dost thou not think that thou art bound to believe, and to do, as they have promised for thee?

"Answer.-Yes, verily and by God's help so I will. And I heartily thank our heavenly Father that He hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me His grace, that I may continue in the same unto my life's end."

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'O believe right and to do right,” is the summary

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of Christian obligations and duties, whether for grown-up persons or for children.

The promises made in the name and on behalf of infants at Holy Baptism, are (1) to renounce sin and the Evil One, who is God's enemy; (2) to believe in God and in all that He makes known to us; (3) and to do His will.

§ 1. Children's Obligations, and their ability to

fulfil them.

THESE obligations are binding upon a Christian, even in the absence of any promises or vows made respecting them, because they are the only foundation for his expectation, or hope, of Heaven.

Our Christian obligations are therefore binding upon

us in two ways: (1) Because we are Christians; and (2) Because they are laid upon us by the formal vows made in our name, and on our behalf, at Baptism.

We say that persons are bound by nature to obey and love their parents. The tie of natural relation was not consented to by the children, and yet they are bound to such natural obligations. And so also by birth they are bound to the Sovereign as subjects without their consent being asked, or any contract or covenant being made with them. In the same manner the children of God are, by their relationship to Him in New Birth, bound to yield Him love and obedience; and inheritors of the Kingdom of Heaven are bound as subjects to their Heavenly King.

This is illustrated by Private Baptism, in which Sponsors are not used, and which is often left as it stands, without public reception into the congregation. Also by Baptisms performed by Dissenting "ministers " and other Laymen: Baptisms in which the use of water and of the proper words makes them true Baptisms though not administered by priests, and yet no Sponsors are used.

Notwithstanding this, however, there is good reason to believe that public reception into the Church adds a blessing to Baptism, and it ought not to be omitted except in the case of dying persons or dying infants.

Sponsors and formal vows are ordained by the Church for wise objects, and have been used from the earliest age of Christianity, and must not therefore be set aside or disregarded, except by the ordinance of the Church. They are a security added to that of parental care. The parents are naturally responsible, and in the first instance, and in the highest degree, for

all that Christian care which Godfathers and Godmothers promise. But the latter are required by the Church, (1) that they may personate the infant in the necessary answers, and (2) that they may be responsible for the spiritual training of the child in those particulars named by the Exhortation after Baptism, in the event of the parents' deaths, or of their gross neglect of their natural obligations.

Independently, then, of Baptismal vows, and also in consequence of them, Christian children are bound to be holy children. And every time a child says, "Yes, verily, and by God's help so I will," he or she renews the Baptismal vow, with a solemn invocation of God as witness to the renewal.

It is possible for children, even very young children, to do wrong; and so, to displease God. It is also possible for them to do right, and so, to please Him, through an active will towards good, and an active love of God, in very early childhood.

God puts us into a state of salvation," that we may keep in it. Not that we may go out of it, and then at some future time come back again by "conversion."

Those are nearest to the Lamb of God who are without fault before the throne of God." [Rev. xiv. 5.] They are the Holy Innocents. Such as are most innocent, those who have least sinned, are most like them. May God keep more and more little children like them!

It is no excuse before God to say when children do wrong, "Oh, they are only a child's faults, they will do better bye and bye." For children have wills of their own, to choose good or evil, as well as grown people, though, of course, they do not know so much of the

different degrees of evil as grown persons. Yet God enlightens the consciences of children, and strengthens them for good by His grace, which will be given to those that seek it. And His grace will enable Christian children to continue in the "state of salvation" in which He has placed them, until their confirmation, and thenceforward to their lives' end.

The Holy Child Jesus is the highest example for Christian children; it will be well, therefore, to see what it teaches.

§2. The Example of the Holy Child Jesus.

1. THE Holiness of the Holy Child Jesus was born with Him, because He was born of a Virgin, and without sin.

It was witnessed to by Simeon at the time of our Lord's Circumcision. See Luke ij. 28-34.

Also by the prophetess Anna, on the same occasion. See Luke ij. 36-38.

It is also said by St. Luke that "The Child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him." [Luke ij. 40.] From which we may conclude that it was not only our Lord's natural holiness, but also the grace of God which kept His human nature holy in infancy and childhood.

The forwardness of the Holy Child to be in His Heavenly Father's house, and about His Heavenly Father's business, also shows His holiness and love. [Luke ij. 41-49.] Such forwardness was shown by the child Samuel, who was a singing-boy-clothed in a linen ephod, or surplice-in the Tabernacle, and at

tended to the trimming of the seven-branched candlesticks, and to the opening of the doors in the morning. The child Samuel, thus "ministering before the Lord," was a type of the Child Jesus, "about His Father's business."

The subjection of the Holy Child to His parents is also another sign of His human holiness. They were poor, and lived by labour; and so probably did He. [Luke ij. 51.]

2. The holiness of the Holy Child shows the possibility of holiness by will, as well as by Christian nature, in other children.

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It might seem as if He could not be otherwise than holy, because He was Divine. But it must be remembered that (1) the human childhood of the Son of God was part of His submission, humiliation, and suffering; and (2) that our Lord's Human Nature was capable of development morally as well as physically. Thus St. Luke says of Him after twelve years of age, And Jesus increased in wisdom, and stature, and in favour with God and man." [Luke ij. 52.] Words, the full meaning of which in respect to our Lord's childhood may be illustrated by comparing them with almost the same words used in the case of Samuel, in 1 Sam. ij. 26.

We may therefore look upon the Holy Child Jesus as an example of holy human childhood: He was the highest and most holy of all children, but yet one of their number.

3. All parts of our Lord's Life bear some relation to the corresponding part of the lives of His brethren. So we pray in the Litany, "By Thy Holy Nativity and Circumcision,. . . Baptism, Fasting, and Temptation,