Secondly, it is apparent in the Communion[i.e. Prayer] book, that the Infant baptized is, by virtue of Baptism, before it be signed with the Sign of the Cross, received into the congregation of Christ's flock, as a perfect member thereof, and not by any power ascribed unto the Sign of the Cross. So that for the very remembrance of the Cross, which is very precious to all them that rightly believe in Jesus Christ, and in the other respects mentioned, the Church of England hath retained still the Sign of it in Baptism: following therein the Primitive and Apostolical Churches, and accounting it a lawful outward ceremony and honourable badge, whereby the Infant is dedicated to the service of Him that died upon the Cross, as by the words used in the Book of Common Prayer it may appear.']

*[' If any persons not baptized in their infancy shall be brought to be baptized before they come to years of discretion to answer for themselves; it may suffice to use the Office for Publick Baptism of Infants, or (in case of extreme danger) the Office for Private Baptism; only changing the word Infant for Child or Person as occasion requireth.']

THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN

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

This Rubric now stands at the end of the Adult Office. This situation appears more desirable for it however, as it is more likely to be observed. It would be perhaps more convenient if the word "child" were uniformly used throughout the Office of Infant Baptism, instead of the two words "infant" and "child" which are interchanged without any apparent reason or rule.

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.*

[Our Father, which art in heaven, &c. Almighty and everlasting God, who of thy great mercy, &c.

Almighty and immortal God, the aid of all that need, &c.

Almighty and everlasting God, heavenly Father, we give thee humble thanks,

&c.

O merciful God, grant that the old Adam, &c.

Grant that all carnal affections may die in him, &c.

Grant that he may have power and strength, &c.

Grant that ['he, being '+] here dedicated to thee by our office and ministry, &c.

Almighty, everliving God, whose most dearly beloved Son, Jesus Christ, &c.] [¶] 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 Father, and of the Son, and of the Holy Ghost.

...

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 [grant unto this Infant to be 'here dedicated to thee by our office and ministry,

It would be advisable to set down at length all the Collects of the Office of Public Baptism. for the Rubric evidently requires all of them to be used if the time and present exigence will suffer," and at least one of them (besides the Lord's Prayer) in every case. "And here I humbly presume to give a hint to my brethren that the prayer appointed for the Consecration of the Water be never omitted." (Wheatly). Only the first words of each are here given, however, for the sake of brevity. Moreover, the Rubric directs the Minister "with them that are present" to "call upon God." From a comparison of these words with the declaration to be afterwards made in the Church by the Minister (viz. "I certify you, that.., before divers witnesses I baptized this Child") it would appear that the Church contemplates the assembling of as many of the family and friends of the child as "the time and present exigence will suffer" such, for instance, as those who may afterwards become its sponsors.

+ The Adult Office is followed in the wording of the collect as more suited for use in private houses, (Wheatly, p. 327; and Sharp, ii. p. 20.)

and incorporated'] into thy holy Church.* And humbly we beseech thee to grant, that [he, being] made partaker of the death of thy Son,... 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.

[¶A Prayer for a sick child,† [to be added at the discretion of the Minister.]

O almighty God, and merciful Father, to whom alone belong the issues of life and death; Look down from heaven, we humbly beseech thee, with the eyes of mercy upon this child now lying upon the bed of sickness: Visit him, O Lord, with thy salvation; deliver him in thy good appointed time from his bodily pain, and save his soul for thy mercies' sake: That if it shall be thy pleasure to prolong his days here on earth, he may live to thee, and

be an instrument of thy glory, by serving thee faithfully, and doing good in his ge.. neration; or else receive him into those heavenly habitations, where the souls of them that sleep in the Lord Jesus enjoy perpetual rest and felicity. Grant this, O Lord, for thy mercies' sake, in the same thy Son our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen.]

[¶ And then he shall add,

May The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. 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, &c.

With respect to the remainderthe Public part-of this Office, as it closely resembles the Office of Public

will be equally applicable to the Office of Adult Baptism.

In the case of Private Baptism solemnized by the minister in person, Adn. Sharp reminds us, in his Charge ii., pp. 27, 28, that our present form is defective in not supplying a proper transition to the Gospel. This would be corrected by adding after the words, "I baptized this child;" the concluding clause of the other form just below, "who being born in original sin," &c., &c.; or, rather, that emendation which the American Prayer-book has substituted in its place, and which is here suggested for both places, viz., "who [is now by Baptism incorporated into the Christian Church]:* for our Lord Jesus Christ doth not deny his

but most lovingly doth call them unto grace and mercy unto such infants, him, as the holy Gospel doth witness to our comfort on this wise." The American book wisely prefixes to the Gospel this rubric, "¶Then the Minister shall say as follows:" and also this Preface, "Hear the words of the Gospel, written by St. Mark, in the tenth chapter, at the thirteenth verse." The Collect might conclude thus: "Give thy Holy Spirit to this Infant, that he, being ['dedicated' to Thee], and being [incorporated into the Christian Church], may continue thy Servant, and attain thy promises; through.. ... our Lord Jesus Christ thy Son, who liveth and reigneth with thee and the Holy Spi

This is the true meaning of our present form, "is... received into the number of the children of God," &c.-a phrase deliberately substituted in 1552 for "is ... made the child of God," &c. (Keeling, p. 259). See Romans ix. 6; 1 John ii. 19. The learned Presbyterian, Dr. J. Cumming, speaks of the baptized as "numbered with the children of God." (Baptismal Font, c. viii. p. 70), and as "entered into federal relation to God-introduced into the outward fellowship of the saints of God, consti

and separated like the Nazarite from the world, and set apart for God," (c. iii. p. 28). Had the alteration in 1552 been extended to the Cate

Or, "into ['the Christian'] Church." This Collect is in the Office for the Visita. tion of the Sick.

chism, it would have greatly tended to promote peace in the Church: "My [Sponsors] in my Baptism; wherein I was [received into the number of the members of Christ, children of God, and heirs (Rom. viii. 17; James ii. 5)] of the kingdom of heaven."

*

The next declaration would stand thus, "Seeing now, dearly beloved brethren, that this Child is by Baptism ['dedicated to' the 'living and true God'], and grafted," &c., and the thanksgiving thus, "that it hath pleased Thee to [grant unto this Infant to be dedicated to Thee' and incorporated] into,' &c. (The word "most"-"most hearty "-at the beginning of the thanksgiving seems superfluous, as it does not occur in the Public Office; and the conclusion of it might be worded as was before suggested.) The Admonition respecting Confirmation should be added to this Office, as in the Public Office, for which we have a precedent in the American Prayer-book, (See also Adn. Sharp's Charge ii., pp. 37, 38). And in the rubric respecting hypothetical Baptism, the words, "or the pouring of Water upon it," should be added, (See Sharp, ii. p. 30).

With respect to the Adult Office, the word "Presbyter" might be used throughout. If however it should be deemed desirable to permit deacons "in the absence of the priest to baptize" adults as well as infants," the word "Minister" might be used, as it is in the American book.+ The first rubric might be abridged to the American form thus, "timely notice shall

* The words “by Baptism" are here used, as in our present Service, to show the completeness of the baptismal ordinance without any public "reception into the congregation," which the Church pronounces to be "expedient "only. The child is by Baptism completely "dedicated" to God without the subsequent "reception into the congregation."

+ The examination of adult candidates for baptism, certainly seems to appertain to the office of a presbyter, rather than of a probationary and inexperienced deacon.

be given to the [Minister], .... that so due care may be taken for their examination," &c. In the next rubric the word "Witnesses," used in the Office itself, would be preferable to "Godfathers and Godmothers,"and also in the Rubric prefixed to the concluding Exhortation in this office. After "Holy-day," the words "or, if necessity so require, other day," might be inserted, and after "Evening Prayer," "or such other time." It would be well for the first question to stand as in the Infant Office, viz., that the Minister "shall say, Have these persons been already baptized, or no?" Instead of the present Gospel, Matt. xxviii. 18, 19, 20, would be better suited for a "Book of Common Prayer,' since it is more self-evident to many persons, as a proper ground for the succeeding exhortation, than the disputed passage in John iii. 5; "Beloved, ye hear in this Gospel the express words of our Saviour Christ:

whereby ye may perceive the great necessity of this Sacrament, where it may be had." The second Collect might stand thus: "that they, coming to thy Holy Baptism, may [by the merits and death of thy Son Jesus Christ, and through faith in his blood'], receive remission of their sins, [and all other benefits of His passion']". And the third Collect thus: "Give thy Holy Spirit to these persons, that they, ['through thy help, may both faithfully live, and walk according to thy will, in this life present; and also may be partakers of everlasting glory in the life to come '];† through our Lord Jesus Christ," &c. The American rubric which precedes the interrogations is worthy of adoption, viz., "The Minister shall then demand of the persons to be baptized as follows: the questions being considered as addressed to them severally, and the answers to be made accordingly." (The

This emendation is taken from the Communion Office, and exactly harmonises with the concluding address of this Adult Office, which describes the newly baptized adults as "made the children of God and of the light, by faith in Jesus Christ."

+ This emendation is taken from the Churching Service.

singular person "Dost thou" would of course be retained, as in the American book, in the questions themselves.) As the emendations proposed for the Infant Office will in many cases be equally applicable to this one also, the only remaining observation upon the Office itself is, that the thanksgiving should be worded thus: "Give thy Holy Spirit to these persons; that, being now ['dedicated to Thee by our office and ministry'], and [incorporated into the Christian Church], they may continue thy servants, and attain thy promises; through [our] Lord Jesus Christ thy Son," &c., and that permission should be given by means of an "Or this" to use another thanksgiving similar to that in the Infant Office, except in the substitution of "persons" and "they," for "Infant" and "he," the present thanksgiving being almost a verbal repetition of the third ante-baptismal Collect.

In the concluding rubric, the words "that so he may be admitted to the holy communion" might be omitted, as seemingly making confirmation indispensably necessary; whereas the rubric at the end of the Confirmation Service, (which, as a general rule, must apply to Adults no less than to Infants), renders these words superfluous, and permits the holy communion to those who are "ready and desirous to be confirmed." The following rubric from the American Prayerbook would be a desirable addition: "Whereas necessity may require the baptizing of Adults in private houses, in consideration of extreme sickness; the same is hereby allowed in that case. And a convenient number of persons shall be assembled in the house where the Sacrament is to be performed. And in the exhortation, Well beloved, &c., instead of these words, come hither desiring, shall be inserted this word, desirous."

either by themselves or their friends, as the case may be. The Infant Form might be used in such cases, only substituting the word "Child" or "Person " for "Infant"; and in the case of adults, putting the three questions to them in the form prescribed for the Baptism of Adults, and also the concluding Exhortations as in the Adult form.

With respect to the latter portion of the Catechism,* as several emendations have been already proposed in the "Christian Guardian "for April, p. 179, it is needless to add more,— except that the American Liturgy sets us an example of substituting “spiritually taken and received," for " rily and indeed taken and received."

ve

The American rubric respecting the time of catechising seems preferable to ours, viz., " upon Sundays and Holydays, or on some other convenient occasions, openly in the church," without insisting upon any particular time; and in substituting "Minister" for "Curate in this and a subsequent Rubric. Perhaps it would be better to state merely that "it is expedient "for a sponsor to attend as witness at confirmation.

An emendation of the second answer of the Catechism has been suggested in a previous note. To harmonise the third answer with the questions and answers of the Baptismal Service, if altered as was suggested in a foot-note upon them, it would be needful to word it thus: "They did promise and vow, [that I should be taught three things]: first, [to] renounce, &c.; secondly, [to] believe, &c.; and thirdly, [to] keep, &c." The remainder of the Catechis is evidently framed on the hypothesis that the Catechumen is, what he ought and what he professes to be, and it is the Catechist's duty to ur e him to self-examination on this point. Before speaking of being called unto a "state of salvation," (see Matt. xxii. 14), he declares that he is "bound to believe and to do" what was promised for him; and then, that he "heartily prays," which none but a real Christian can do. In the Decalogue it would be well to follow the authorized version of the Bible. One of the best Expositions of the Catechism, seems to be Rev. C. Bridges' "Church Catechism broken into Short and Easy Questions," (Secleys).. See also Rev. J. Baylee's Questions on the Church Catechism, in the Prophetic Herald, vols. i. and ii.

In the Office for Confirmation* very few changes would be needed. The word "Sponsors" would be preferable to "Godfathers and Godmothers;" and the American Liturgy well provides in the bishop's question for the case of those who have been baptized as adults, as follows:

"Renew the solemn promise and VOW THAT YE MADE, OR that was made in your name, at your baptism;" and again, “acknowledging yourselves bound to believe and to do all those things which [YE THEN UNDERTOOK, OR your [sponsorst] then undertook for you?"

The first Collect (after the answer "I do") might commence thus: "Almighty and everliving God, [we yield

* On the subject of Confirmation, the Bishop of Lincoln's (Dr. Kaye) Address, (No. 253 on the Christian Knowledge list) and Rev. C. Bridges' Addresses before and after Confirmation (Seeleys) are very useful.

It is "Sponsors" in the American form.

(or give) thee humble thanks, 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 these persons]; strengthen them, we beseech we, Lord, with the Holy Ghost the Comforter," &c. And it would be well to allow the bishop to use the prayer, "Defend, O Lord," over several candidates together. This might be done without altering the rubric, if the prayer were worded thus:

"Defend, O Lord, this thy servant* [or these thy servants] with thy heavenly grace, that he [or they] may continue thine for ever; and daily increase in thy Holy Spirit more and more, until he [or they] come unto thy everlasting kingdom. Amen."

Ir is a very difficult thing to hold any thing like a satisfactory argument with a Romanist. Faith, in the real scriptural sense, they reject, and arguments, founded upon sound reason and good common sense, they equally fly from. A man born a Romanist must not, if he would, examine for himself into the grounds of his membership with Rome; he may read the books, and search into the arguments adduced by his own Church in support of its claims, but into the arguments and standard authorities of Protestant Churches he may not look, under pain of mortal sin. He gives up to the priests the very "key of knowledge," that Bible which even Rome still professes to hold as a sacred trust, but which she keeps so sacredly that few hands are permitted to unlock by its use the rich treasures of the Gospel. Hence it is that those born and educated Romanists, knowing comparatively nothing of the word of God, do and cannot argue for their

Church on its infallible contents. With the mass of Romanists it is an unknown book; faith in its statements is consequently unknown, and in the absence of real scriptural faith, credulity in man becomes the prevailing principle of thought and action. To prove this, it is enough to assert what cannot be contradicted, that in strictly Roman Catholic countries, Bibles in the tongues of those countries are rarely if ever to be met with, and even in their original languages are exceedingly scarce commodities; whilst in all cases their prices are absolutely prohibitory to their purchase by the people. Even with the notes and comments authorized by the Church, the Bible is virtually a forbidden book; and to prove this, Protestants have but to attempt to circulate the genuine version of the Church of Rome in the respective languages of various countries, and they will find, as it has been again and again found, that with Roman Catholic