sion of sins, in the gift (in germ) of sanctification, and in the reception to membership of the Kingdom of Heaven. It then bids the Sponsors promise for the child, until he come of age to take the promise on himself, that he will do man's part in this covenant, as being his bounden duty and his highest happiness. In the form of their answers their impersonation of the child himself is so distinctly marked, that it was made ground of objection at the Savoy Conference; and (till 1662) this was even more striking, because the words "in the name of this child" were not found. The whole marks distinctly the conditionality of growth in the sanctifying grace of Baptism in all who come to age of freedom and responsibility. THE RENUNCIATION. - In ancient times this renunciation was simply of Satan, made with a picturesque vividness by turning to the West as the region of darkness, and crying out in three separate utterances, "Irenounce thee, Satan," "and thy works," "and thy pomp and worship." A similar three-fold division of the answer in relation to the devil, the world, and the flesh was preserved in the Service of 1549. But in this later form we have a fuller conception of the evil to be renounced; for by "the devil and his works" (see 1 John iii. 8) we understand evil in itself; by "the world," the temptations to evil from without; by "the flesh," the proneness to evil through lusts within. The three describe, not different classes of sins, but different aspects of sin as such. THE PROFESSION OF FAITH.In the ancient Services this profession was made in similar form, turning to the East, as the region of light, and answering separate interrogations, in relation to each Article or group of Articles successively. The three-fold question and answer corresponding to the three paragraphs of the Creed were preserved in 1549. The substance of the Apostles' Creed is, indeed, first found in early Latin writers under the form of answers to these succes sive questions-the Creed itself thus originating in Baptismal Profession, but being handed down by oral tradition, and not committed to writing (comp. 1 Pet. iii. 21). It is, of course, understood that the faith professed is not merely the Credo Deum, the belief of the intellect that God is, nor even the Credo Deo, the belief that His Revelation in Christ is true, but the Credo in Deum, the belief of heart as well as mind, throwing the whole soul in trust upon God in Christ. THE VOW OF OBEDIENCE is not found in the ancient forms, nor was it introduced into our Service till 1662. It is, of course, implied in the Vow of Renunciation in its full scope, for it is but the positive side of the duty there implied. So in the Catechism the requisites for Baptism, covering the whole of the Baptismal Vow, are given simply as "Repentance and Faith.' But here, as in the earlier part of the Catechism, it is thought well to bring it out explicitly; in order to remind men that renunciation of sin is best carried out, not by mere watching and striving against sin, but by the additional force of positive obedience in love. THE ACCEPTANCE OF BAPTISM is intended once more to bring out the need of free adhesion of the soul, under the guiding grace of God, in order to lay hold of His salvation. The child cannot yet make it, but he can put no bar in the way of God's mercy; and, as he grows up, he grows up (see Catechism) in the thankful acceptance of what has been done and promised for him, and so the grace given him in germ gradually developes to perfection. (C) THE BAPTISM ITSELF. THE PRAYERS, of which the first is taken in substance from a Gallican Missal, and the second taken in substance from the old Benedictio Fontis, were still used in 1549 as a distinct service at the changing of the water in the Font before any Baptism took place therein. In And then naming it after them (if they shall certify him that the Child may well endure it) he shall dip it in the Water discreetly and warily, saying, N. I baptize thee In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. But if they certify that the Child is weak, it shall suffice to pour Water upon it, saying the foresaid words, N. I baptize thee In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. Then the Priest shall say, pleased thee to regenerate this Infant with thy Holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church. And humbly we beseech thee to grant, that he, being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin; and that, as he is made partaker of the death of thy Son, he may also be partaker of his resurrection; so that finally, with the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom; through Christ our Lord. Amen. Then, all standing up, the Priest shall say to the Godfathers and Godmothers this Exhortation following. FORASMUCH as this Child hath pro mised by you his sureties to renounce the devil and all his works, to believe in God, and to serve him; ye must re WE receive this Child into the member, that it is your parts and duties congregation of Christ's flock, • Here the Priest shall make a Cross upon the Child's forehead. *and do sign him with the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to tight under his banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen. SEE Then shall the Priest say, EEING now, dearly beloved brethren, that this Child is regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto him, that this Child may lead the rest of his life according to this beginning. Then shall be said, all kneeling; OU UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Then shall the Priest say, WE yield thee hearty thanks, most merciful Father, that it hath 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. And that he may know these things the better, ye shall call upon him to hear Sermons; and chiefly ye shall provide, that he may learn the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and all other things which a Christian ought to know and believe to his soul's health; and that this Child may be virtuously brought up to lead a godly and a Christian life; remembering always, that Baptism doth represent unto us our profession; which is, to follow the example of our Saviour Christ, and to be made like unto him; that, as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. Then shall he add and say, Y 7E are to take care that this Child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and be further instructed in the ChurchCatechism set forth for that purpose. IT is certain by God's Word, that Children which are baptized, dying before they commit actual sin, are undoubtedly saved. To take away all scruple concerning the use of the sign of the Cross in Baptism: the true explication thereof, and the just reasons for the retaining of it, may be seen in the xxxth Canon, first published in the Year MDCIV. 1552 they were shortened and· transferred to their present position. The former Prayer, for those about to be baptized, seems in its four petitions to cover the whole area of Christian life; (a) as beginning in the burial with Christ of the old nature and the raising up of the new (see Col. ii. 12); (b) continuing in the constant mortification of the flesh and growth of the spirit; (c) showing itself in victory over the Devil, the world, and the flesh, which is the fulfilment of the Baptismal Vow; (d) ending in the being endued (or clothed) with heavenly perfection in the likeness of Christ (see 2 Cor. v. 2-4), and in the consequent enjoyment of everlasting bliss in Him. The latter Prayer (corresponding to the Consecration Prayer in the Communion Service) is for the blessing of God on the ordinance which Christ Himself instituted. (a) In its preamble it has two references, the first mystical (see John xix. 34, 35; 1 John v. 6-8) to the shedding from Our Lord's pierced side both of water and blood, taken clearly as symbolic of the cleansing from sin, not in water only, but in the Atoning Blood of the Saviour; the second plain and practical, to the command given before His Ascension to make all nations His disciples by Baptism in the Name of the Holy Trinity, on which alone our faith in the grace of Baptism rests. (b) Its prayer corresponds to this preamble, for it asks first, that the water may, in virtue of that Atonement, be sanctified to the mystical washing away of sin" (this clause was inserted in 1662), and then that the child to be baptized therein may receive the fulness of the promised grace, and, having received, may so use it, es to remain for ever among God's faithful and elect chil dren. 66 THE BAPTISM, simple as it is in ritual, is in every point sig nificant. (a) The taking the child into the arms of the Priest denotes its being taken from its parents into the arms of Christ's mercy, to be made one with Him. (b) The giving of the personal name to the child shows that he is now regarded as having a separate individuality in the Covenant of God. (c) The immersion or sprinkling with water signifies the washing away of natural the corruption in blood of Christ. (d) The Baptism "into" (not "in") the Name of the Holy Trinity signifies the entering into Communion with the Godhead, through unity with Christ our Mediator, by which the child becomes 'a member of Christ," a child of God," "elect, and sanctified by the Holy Ghost." 66 as an The Rubric still directs the old practice of Immersion as the rule, sprinkling exception in consideration of weakness. The ancient form was undoubtedly that of Immersion, generally a three-fold Immersion (as directed in the old Sarum Manual and in the Prayer Book of 1549), which had a far closer accordance with the symbolism both of Burial and Resurrection, and of perfect cleansing of the whole man. This form accorded with Eastern custom: for it the ancient Baptisteries But were built. from comparatively early times, especially in the West, from considerations of climate and convenience, and possibly for the avoidance of scandal, the Affusion of Water, originally supplementary to the Immersion, became a not unfrequent substitute for it; and has gradually come, in despite of old custom and the literal directions of the Rubric, to prevail almost universally. The variation of custom does not touch the essentials of Baptism, which are simply the use of water in the Name of the Holy Trinity. In 1549 two ceremonies were preserved in this place. (a) The very ancient ceremony of putting on of the White Garment (the "Chrisom") considered as "a token of the innocency which by God's grace in this holy Sacrament THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN IN HOUSES. The Curates of every Parish shall often admonish the people, that they defer not the Baptism of their Children longer than the first or second Sunday next after their birth, or other Holy-day falling between, unless upon a great and reasonable cause, to be approved by the Curate. And also they shall warn them, that without like great cause and necessity they procure not their Children to be baptized at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion: First let the Minister of the Parish (or, in his absence, any other lawful Minister that can be procured) with them that are present call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the Form of Publick Baptism, as the time and present exigence will suffer. And then, the Child being named by some one that is present, the Minister shall pour Water upon it, saying these words; N. I baptize thee In the Name of the BY whom was this Child baptized? Father, and of the Son, and of the Holy Ghost. Amen. Then, all kneeling down, the Minister shall give thanks unto God, and say, WE yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy Holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church. And we humbly beseech thee to grant, that as he is now made partaker of the death of thy Son, so he may be also of his resurrection; and that finally, with the residue of thy Saints, he may inherit thine everlasting kingdom; through the same thy Son Jesus Christ our Lord. Amen. And let them not doubt, but that the Child so baptized is lawfully and sufficiently baptized, and ought not to be baptized again. Yet nevertheless, if the Child, which is after this sort baptized, do afterward live, it is expedient that it be brought into the Church, to the intent that, if the Minister of the same Parish did himself baptize that Child, the Congregation may be certified of the true Form of Baptism, by him privately before used: In which case he shall say thus, I CERTIFY you, that according to the due and prescribed Order of the Church, at such a time, and at such a place, before divers witnesses I bap tized this Child. But if the Child were baptized by any other lawful Minister, then the Minister of the Parish, where the Child was born or christened, shall examine and try whether the Child be lawfully baptized, or no. In which case, if those that bring any Child to the Church do answer, that the same Child is already baptized, then shall the Minister examine them further, saying, Who was present when this Child was baptized? Because some things essential to this Sacrament may happen to be omitted through fear or haste, in such times of extremity; therefore I demand further of you, With what matter was this Child baptized? With what words was this Child baptized? And if the Minister shall find by the answers of such as bring the Child, that all things were done as they ought to be; then shall not he christen the Child again, but shall receive him as one of the flock of true Christian people, saying thus, CERTIFY you, that in this case all is well done, and according unto due order, concerning the baptizing of this Child; who being born in original sin, and in the wrath of God, is now, by the laver of Regeneration in Baptism, received into the number of the children of God, and heirs of everlasting life: for our Lord Jesus Christ doth not deny his grace and mercy unto such Infants, but most lovingly doth call them unto him, as the holy Gospel doth witness to our comfort on this wise. TH St. Mark x. 13. HEY 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 reeeive 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. (b) The later, but still ancient ceremony of Anointing (which in the Old Services preceded the putting on of the Chrisom), with the prayer, Almighty God, who hath regenerated thee by Water and the Holy Ghost 66 vouchsafe to anoint thee with the unction of His Holy Spirit and bring thee to the inheritance of everlasting life." Both ceremonies, which, though beautiful and significant, are not essential to Baptism, were abolished in 1552. THE RECEPTION OF THE CHILD. This ceremony originally preceded Baptism in the old Services and in the Prayer Book of 1549. It was transferred to this place with much appropriateness in 1552. It has no sacramental character, but by a beautiful symbolism it represents two things; first (a) the acknowledgment of the child, as made by Baptism a member of the visible Church of Christ (an "inheritor of the Kingdom of Heaven "); next the solemn dedication of the child, signed in token of allegiance with the Sign of the Cross, to be a soldier under the banner of Christ crucified in the great battle of life. The use of the SIGN OF THE CROSS in this Service is the survivor of many uses (arising out of most natural and an cient custom) in the old Services, as, for example, in Confirmation, Holy Communion, Ordination, Consecration of Churches and Altars, and Extreme Unction. Its retention (as the closing Rubric of this service shows) excited the most vehement protest and opposition of the Puritan party, partly in dislike to all ceremo nial, partly in horror of what 3 supposed to be "Popish;" and it was thought necessary Canon to give in the xxx th of 1604 an elaborate explanation and defence of it on the ground of ancient authority and intrinsic reasonableness. (D) THE POST-BAPTISMAL This portion of the Service was added in 1552; the Old Services and the Prayer Book of 1549 having nothing after the Baptism except the final Exhortation to the Sponsors. In the use of the Lord's Prayer, with the Thanksgiving following, it is not unlike the PostCommunion Office. The opening EXHORTATION declares unhesitatingly that the children brought to Christ according to His ordinance receive the benefits of the Christian Covenant, and are therefore regenerate, as being "grafted into the body of Christ's Church,' and so partaking of His Indwelling Presence, which is the Life Eternal. Comp. Art. xxvii., and the equivalent phrase in the Catechism declaring Baptism a death unto sin and a new birth unto righteousness." It should be noted that REGENERATION (applied to Baptism in Tit. iii. 5) implies, like the natural birth with which it is compared, first, a complete change of condition, by being brought into the Covenant of unity with Christ, and so being justified in His blood; and next, the germ of a new life of grace or sanctification, which is gradually developed with the true humanity of the child, and becomes his in actual energy, only in proportion as he grows up in the faith and repentance of the Baptismal Vow. The phrase is therefore even more applicable to Infant than to Adult Baptism, to which, indeed, the Scriptural word "Resurrection (see Rom. vi. 3-11; Col. ii. 12, 13) is more suitable, as implying the passage at once into a fullgrown newness of life. It will be observed that the doctrine of Regeneration implies the need of continual growth, and therefore of periods of Revival after neg |