Office of Public Baptism, both in its original form in 1549 and in its subsequent changes. It has, however, gradually assumed greater definiteness of regulation, in respect both of accordance in form with the Public Office, and of direction (introduced in deference to the request of the Puritan party in 1604) that Baptism should be by thelawful Minister," although Lay Baptism is still held valid.

THE OFFICE OF PUBLIC BAPTISM OF ADULTS was introduced in 1662, to meet the needs described in the Preface to the Prayer Book. It follows the Office of Baptism of Infants, with certain significant changes (noted at the commencement of the Service itself).

THE PRINCIPLES OF THESE SERVICES.-These Services clearly indicate the position which the Church of England, faithfully adhering to ancient tradition, assigns to the Sacrament of Baptism, as the regular entrance upon the CHRISTIAN COVENANT, under the appointment of Christ Himself. (With this exposition may be compared the more explicit and technical declarations of the Catechism and of Articles ix., xv., xvi., xvii.) The details of ritual and doctrine will be noted under the various sections of the Service itself. But it is obvious generally that, as usual, the Service recognises both God's part in the free gift of salvation, and man's part in the acceptance of this gift by faith-in the case of Adults actual faith, in the case of Infants the promise of faith hereafter. Such is the universal character of all Scriptural covenants of God, whether with the individual or the race. The formal covenant of Circumcision among the Israelites, the spiritual covenant of Baptism in the Church of Christ, are both striking applications of this universal principle.

Thus implying important doctrinal considerations, the Services were naturally objected to on principle by the Puritan party, who would have laid down a different basis of Christian membership. These objections were most distinctly expressed in 1662. In particular it was urged (a) that ministers should not be obliged to baptize the children of the unbaptized or of wicked and ungodly persons; (b) that the declaration of Regeneration should not be pronounced over all, "whether they be the children of Christians or not; " (c) that Sponsors should not be regularly required, and that the interrogatories of Repentance and Faith should be addressed to the parents. Of these it is clear that the first two touch the fundamental principles of the universal duty of the Church to baptize, and the universal promise of Christ to the baptized; the third is a matter of discipline, setting aside what was undoubtedly a very ancient usage in the Church. But none of the changes desired was conceded; and the refusal of concession defines still more emphatically the positions previously taken up in regard to them.

THE OFFICE OF

PUBLIC BAPTISM OF INFANTS.

(A) THE INTRODUCTORY PORTION.

THE RUBRICS.-The first Rubric up to 1662 had a preamble, reciting the custom in the primitive Church of baptizing as a rule only "at Easter and Whitsuntide" (to which Epiphany was added in the East and in some Western Churches); and expressing a desire to conform to this in spirit, though not in letter, by making Baptism as public as possible. Of the two reasons for such publicity given the latter is the more important; and it may be noted that with neglect of publicity of Baptism imperfect conceptions of Baptismal

doctrine have mostly been associated. At the same time this rule of publicity is not to interfere in any case with the ministration of Baptism in case of necessity.

The second Rubric, requiring three Sponsors, was inserted in 1662. The institution of Sponsors is of great antiquity, at least as old as Tertullian (2nd century). It had a twofold object-in the case of Adult Baptism to testify to the character and sincerity of the candidate, and in the case of Infant Baptism to give additional security for the Christian education of the baptized. But the number required varied; in early days only one was required, afterwards two or more. Our Rubric apparently stereotyped old English custom. In Canon xxix. of 1604 fathers were forbidden to be Sponsors, and none admitted to Sponsorship except communicants. It is, however, universally understood that the provision of Sponsors is not so much a matter of necessity that Baptism is to be refused in default of it.

The third Rubric fixes the place of Baptism in the Service after the Second Lesson in the Morning or Evening Prayer-possibly because after the Canticle immediately following the Creed is recited as a public Confession of Christian faith. The Font is directed to be filled afresh for each Baptism. In 1549 it was ordered that the water should be changed once a month, with a special prayer for the sanctification of the water, taken from the old Benedictio Fontis.

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THE EXHORTATION (after the preliminary question) was composed in 1549, with some suggestions from Hermann's Consultatio. It starts (a) with a declaration of the "original sin" (i.e., the inborn sinfulness) of human nature as it is, which it needs no revelation to teach; (b) then goes on to Our Lord's words to Nicodemus, setting forth generation "by water and the Spirit as the condition of entrance into His Kingdom, and therefore as His promise to all who are called into it; (c) on this it bases an invitation to prayer for these blessings - the new nature, the baptism with the Holy Spirit, and the engrafting into Christ's Church-for the child now presented.

THE PRAYERS.-The former is taken (with free variation) from the Consultatio. (a) It opens with two Scriptural types of Baptism-the passage of Noah and his children through the Flood (see 1 Pet. iii. 20, 21) from the old world of guilt and condemnation to the new world of forgiveness and covenant with God (see Gen. viii. 20-ix. 9), and the passage of Israel through the Red Sea (1 Cor. x. 1, 2) from the old condition of bondage to the new life of freedom and probation. (b) It then refers to the

Baptism of Our Lord (and the outpouring of the Holy Spirit on Him) as by anticipation sanctifying the ordinance, not merely as a symbol of repentance, but as an ordinance for the "washing away of sin." (c) Finally it applies both these types in prayer, that the child "received into the Ark of Christ's Church," like Noah, may, like Israel, pass the waves into the promised land" "of eternal life."

(After this prayer came in 1549 the signing with the sign of the Cross on the forehead and breast.)

The latter prayer is translated from the Ordo ad faciendum Catechumenum in the Sarum Manual, where it is addressed directly to Our Lord Jesus Christ. Hence in the preamble the phrases "the Life" of the believers, "the Resurrection of the dead (see John xi. 25, 26 and xiv. 6). (a) Looking to the condition of the child for whom it prays, it appeals to God as the help of helplessness, the deliverer from bondage, the life out of deadness of soul now, and out of the deadness of the grave hereafter; and (b) then pleads earnestly Our Lord's unrestricted promise to prayer (Matt. vii. 7, 8) on behalf of those who now pray, and him. for whom they pray.

PUBLICK BAPTISM OF INFANTS,

TO BE USED IN THE CHURCH.

The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

And note, that there shall be for every Male-child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers.

When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, (which is then to be filled with pure Water,) and standing there, shall say,

HATH this Child been already bap-| ALMIGHTY and immortal God, the

tized, or no?

If they answer, No: Then shall the
Priest proceed as followeth.

DEARLY beloved, forasmuch as all
men are conceived and born in sin;
and that our Saviour Christ saith, None
can enter into the kingdom of God, ex-
cept he be regenerate and born anew of
Water and of the Holy Ghost; I beseech
you to call upon God the Father, through
our Lord Jesus Christ, that of his boun-
teous mercy he will grant to this Child
that thing which by nature he cannot
have; that he may be baptized with
Water and the Holy Ghost, and received
into Christ's holy Church, and be made
a lively member of the same.

Then shall the Priest say,

Let us pray.

ALMIGHTY and everlasting God, who

of thy great mercy didst save Noah and his family in the ark from perishing by water; and also didst safely lead the children of Israel thy people through the Red Sea, figuring thereby thy holy Baptism; and by the Baptism of thy well-beloved Son Jesus Christ, in the river Jordan, didst sanctify Water to the mystical washing away of sin; We beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this Child; wash him and sanctify him with the Holy Ghost; that he, being delivered from thy wrath,may be received into the ark of Christ's Church; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life, there to reign with thee world without end; through Jesus Christ our Lord. Amen.

aid of all that need, the helper of all that flee to thee for succour, the life of them that believe, and the resurrection of the dead; We call upon thee for Baptism, may receive remission of his this Infant, that he, coming to thy holy sins by spiritual regeneration. Receive him, O Lord, as thou hast promised by thy well-beloved Son, saying, Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: So give now unto us that ask; let us that seek find; open the gate unto us that knock; that this Infant may enjoy the everlasting benediction of thy lieavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen.

Then shall the people stand up, and the Priest shall say,

Hear the words of the Gospel, written by Saint Mark, in the tenth Chapter, at the thirteenth Verse.

THEY brought young children to

Christ, that he should touch them; and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them.

T After the Gospel is read, the Minister

shall make this brief Exhortation upon the words of the Gospel. BELOVED, ye hear in this Gospel the words of our Saviour Christ, that he

commanded the children to be brought unto him; how he blamed those that would have kept them from him; how

Answer. Irenounce them all.

Minister.

Almighty, Maker of heaven and

earth?

And in Jesus Christ his only-begotten Son our Lord? And that he was conceived by the Holy Ghost; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead?

he exhorteth all men to follow their in- DOST thou believe in God the Father nocency. Ye perceive how by his outward gesture and deed he declared his good will toward them; for he embraced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not therefore, but earnestly believe, that he will likewise favourably receive this present Infant; that he will embrace him with the arms of his mercy; that he will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom. Wherefore we being thus persuaded of the good will of our heavenly Father towards this Infant, declared by his Son Jesus Christ; and nothing doubting but that he favourably alloweth this charitable work of our's in bringing this Infant to his holy Baptism; let us faithfully and devoutly give thanks unto him, and say,

everlasting

And dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death?

Answer. All this I stedfastly believe.

Minister.

A heavenly Father, we give Gode WILT thou be baptized in this faith?

humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee: Increase

this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this Infant, that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. Amen.

Then shall the Priest speak unto the Godfathers and Godmothers on this wise.

EARLY beloved, ye have brought

DEA

this Child here to be baptized, ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, to sanctify him with the Holy Ghost, to give him the kingdom of heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in his Gospel to grant all these things that ye have prayed for: which promise he, for his part, will most surely keep and perform. Wherefore, after this promise made by Christ, this Infant must also faithfully, for his part, promise by you that are his sureties, (until he come of age to take it upon himself,) that he will renounce the devil and all his works, and constantly believe God's holy Word, and obediently keep his commandments. I demand therefore,

Do
OST thou, in the name of this Child,
renounce the devil and all his works,
the vain pomp and glory of the world,
with all covetous desires of the same,
and the carnal desires of the flesh, so
that thou wilt not follow, nor be led by
them?

Answer. That is my desire.

Then shall the Priest say,

MERCIFUL God, grant that the old Adam in this Child may be so buried, that the new man may be raised up in him. Amen.

Grant that all carnal affections may die in him, and that all things belonging to the Spirit may live and grow in him. Amen.

Grant that he may have power and strength to have victory, and to triumph, against the devil, the world, and the flesh. Amen.

Grant that whosoever is here dedicated to thee by our office and ministry may also be endued with heavenly virtues, and everlastingly rewarded, through thy mercy, blessed Lord God, who dost live, and govern all things, world without end. Amen.

ALMIGHTY, everliving God, whose

most dearly beloved Son Jesus Christ, for the forgiveness of our sins, did shed out of his most precious side both water and blood; and gave commandment to his disciples, that they should go teach all nations, and baptize them In the Name of the Father, the Son, and the Holy Ghost; Regard, we beseech thee, the supplications of thy congregation; sanctify this Water to the mystical washing away of sin; and grant that this Child, now to be baptized therein, may receive the ful