duties, to see it religiously trained, and brought to confirmation, concludes the service.

Herein we will only notice the words, "We yield thee hearty thanks that it has pleased thee to regenerate this infant." To the objection made by the Puritanical divines against the assertion of the regeneration of infants in Baptism contained in this sentence, the Bishop's replied as follows: "Seeing that God's Sacraments have their effects where the receiver does not 'ponere obicem,' put any bar against them (which children cannot do,) we may say in faith of any child that is baptized, that it is regenerated by God's holy Spirit; and the denial of it tends to Anabaptism and the contempt of this holy Sacrament, as nothing worthy, nor material whether it be administered or no.”*

A Rubric declares that Baptized children dying before they have committed actual sin are undoubtedly saved; because justification in infant Baptism extends only to the penalty due to original sin; on unbaptized children she passes no judgment, for "them that are without (Tovs ew) God judgeth” (1 Cor. v. 13).

3.

Private Baptism of Infants.-The people are to be admonished to bring their children for Baptism early, that there may be no occasion for this office, which is not to be used except upon urgent necessity, as sickness, when any lawful Minster who can be procured on the emergency, may officiate in the Incumbent's absence yet no lay person is allowed to baptize (since the year

* Savoy Conference. See Cardwell's History of Conferences, p. 356.

1607) 'it being no part of their vocation,' but as this subject involves the validity of lay-baptism, it is too wide and intricate a question for discussion here. The Lord's Prayer and as many of the Collects in the Office for Public Baptism, as the emergency allows, with the words of the Institution and pouring of water (in this case,) and a thanksgiving are to be used. If the child live, it is to be brought to Church for public reception, when the Minister, if he did not baptize the child himself, is to ascertain that Baptism with all its essential points has taken place, by enquiring—1. Who baptized it? 2. Who were present at the Baptism? 3. With what element? 4. With what words? If the answers are doubtful, he is directed by a Rubric at the end of this office to baptize it, saying, "If thou art not already baptized," concluding with the baptismal words. If the answers are satisfactory, he is to declare the fact to the congregation, and beginning with the extract from St. Mark's Gospel, to proceed as in Public Baptism, omitting the question, "Wilt thou be baptized in this faith?" and all connected with the act of Immersion. We may note, that when the child is ill and the Baptism private, the Rubric says, "The Minister shall pour water upon it." But when the child is well and brought to Church, the Rubric (concerning doubtful Baptisms) mentions only one way, "Dipping of the child in the font." Why the Lord's Prayer should in this Service go before the questions to the Sponsors, but in the public Baptism of Infants and in Adult Baptism should follow, none of our Liturgical writers have mentioned ; neither, indeed,

have they noticed the fact. The reason most probably is, that the Lord's Prayer being only used by the faithful (i.e. the body of baptized professing Christians) in the Primitive Church, it may in the reception of children privately Baptized be used before the interrogations to the Sponsors, because the child is among the Fideles; but in public Baptism, both of infants and adults, as the act of baptizing follows the questions, the Lord's Prayer must be postponed, till by Baptism the person is numbered among the faithful.

4.

Adult Baptism. This is to take place only in Church on Sundays and Holidays, after a week's notice has been given to the Bishop, or 'some one whom he shall appoint,' which is ordinarily the Parochial Minister. This form differs from that for infants, in having for its Gospel the declarations to Nicodemus in John iii. and in the questions being addressed to the parties themselves. Infants are to be received into the arms of the Minister, but he is to take adults by their right hands. The Sponsors are requested to see the persons well instructed in religion, and those newly baptized are exhorted to holiness of life. They are to be confirmed as soon as possible, that they may be admitted to the other Sacrament.

Persons, not infants, yet not old enough to answer for themselves, are to be baptized according to the offices for Infant Baptism, as the case may require, changing the word 'infant' for 'child' or 'person.' Antient Ceremonies in Baptism.-It may not be amiss to

mention some old ceremonies, which our Church has omitted, as encroaching on the ordinance of Christ, or tending to superstition. These are the giving milk, honey, salt, and white robes to the newly baptized. Confining the times of Baptism to the Epiphany, Easter and Whitsuntide, which would tend to augment private Baptisms. Crossing the child on the forehead and breast, when the name is given. Exorcising of unclean spirits, which was omitted, because it would be uncharitable to suppose all candidates for Baptism to be demoniacs. The Minister carrying the child into the Church while he says, "The Lord vouchsafe to receive you into his holy household." Anointing of the child on the head, with Prayers for the "Unction of the Holy Spirit." As none of these things hav Scriptural authority, it is clear that any National Church may retain or remove them as is thought best for the edification of its members.

THE CATECHISM.

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CHAPTER X.

THE REMAINING OFFICES.

1.-The Catechism.

As Confirmation is intended to follow after Baptism, it is proper that children, and when necessary, old persons* should be prepared for that rite, for which end a Catechism, (from a Greek word, which implies instruction by question and answer,) is to be learned by the candidates for confirmation. This Catechism consists of a brief explanation of the belief, duties and sacraments of the Christian religion. That which concerns the Sacrament was drawn up by Bishop Overrall, and added after the Hampton Court Conference, the rest belongs to the reign of King Edward VI. The Rubric directs that it shall be taught after the second Evening's Lesson on Sundays, compliance with which might be very beneficial both to the persons catechised and to the congregation, as it would not be necessary to confine the interrogations to the actual questions of the Catechism. Should this prove inconvenient, the Fifty-ninth Canon of 1604 directs the Curate to catechise half an hour before Evening Prayer: but it should be remembered that since this Canon was published, the Introductory Prayers, the Suffrages after the third

"Ministri docebunt Catechismum, et in eo instituent omnes suosetiam si opus sit grandiores."-Canons of 1571.

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