the catechumenate was given up, and the service began at the font. What is left of the earlier part of the service is merely an introduction to the Baptism itself. The exorcism and the sign of the cross at the beginning of the service were omitted. No direction was given with regard to the Benediction of the Font, although the prayers connected with the Benediction were repeated before the act of Baptism. The Unction and the chrisom were both omitted, and in their place was put the sign of the cross transferred from the beginning of the first division of the service. What is really remarkable is that amid this series of innovations the revisers erected a citadel of Catholicism. They inserted the address 'Seeing now, dearly beloved,' 'Our Father,' and 'We yield Thee hearty thanks.' In this new

section, inserted after the sign of the cross, is the strongest possible assertion of the doctrine of baptismal regeneration. It certainly suggests that Cranmer, conscious that he had yielded far too much in other parts of the book, was determined that he would not surrender a doctrine to which the whole primitive Church had given such unequivocal testimony.

In 1661' of Infants' was added to the title to distinguish this Office from the new one for adult persons. The second rubric, requiring three sponsors, was added. Some other small changes were made. Two changes were really important. It was directed that the font was to be filled with pure water at each celebration of the rite, and the Benediction of the Font was restored by inserting in the prayer 'Almighty, everliving God' the words, sanctify this water to the mystical washing away of sin.' In 1661 there was also added the rubric asserting the salvation of baptized infants, derived from the Ten Articles of 1536, and placed in 1549 in the Order of Confirmation. The final rubric concerning the cross in Baptism was also added in 1661.

In and since 1549 the rite of Confirmation has

been printed quite separately from the Baptismal Office.

§ 4. Private Baptism of Infants.

The necessity of Baptism has brought with it the necessity of permitting that, in the case of dangerous sickness, it may be administered in a private house. The rubric directs that the formula of Baptism is to be preceded by 'so many of the Collects appointed to be said before in the Form of Public Baptism, as the time and present exigence will suffer.' The Sacrament is to be administered, if possible, by the minister of the parish, or 'in his absence by any other lawful minister that can be procured.' This does not confine the power to persons in holy orders. According to the unanimous teaching of the Catholic Church any person, man or woman, may administer Baptism if no priest is present. Lay Baptism is permitted, but discouraged except when it is unavoidable. Strange to say, the Puritans objected to it much more than members of the Church.

The service of 1549 was taken from the Consultatio of Archbishop Hermann and from the Sarum Manual. The latter bids the lay folk to baptize with the words, 'I cristene the N. in the name of the Fadir, and of the Sone, and of the holy Ghost. Amen.' The child was to be sprinkled or dipped in the water thrice, or at least once. If the child lived he was brought to church, and the priest having diligently inquired to find out whether a valid form of Baptism had been employed, performed all the rites used in public Baptism except the immersion. If any doubt existed as to the validity of the Baptism, the priest sprinkled or immersed the child with the words, N. If thou hast been baptized, I baptize thee not; but if thou hast not yet been baptized, I baptize thee: In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.' The

same rules and almost exactly the same formula are still retained in the Church of England.

The latter part of the Office consists of a somewhat abbreviated form of the public service. The objects of it are that the Baptism of the child may be publicly recognised, and that the sponsors may undertake their obligations on the child's behalf. In 1552 the investiture with the chrisom was omitted as in the public service; the questions to the sponsors Dost thou forsake,' etc., became 'Dost thou in the name of this child forsake,' etc., although the corresponding change had not then been made in public Baptism.

6

§ 5. Baptism of those of riper years.

This service was compiled in 1661 for two reasons, as stated in the fourth paragraph of the Preface to the Prayer Book: (1) To counteract the growth of Anabaptism, through the licentiousness of the late times crept in amongst us.' It is hardly necessary to say that the Anabaptists now call themselves Baptists, but the title Anabaptist is still perfectly correct, as they baptize again' persons who have been baptized by the Church in infancy; (2) for the baptizing of natives in our plantations, and others converted.' Plantations, now called colonies, began with Virginia in 1607. In England it is necessary to perform this rite in the case of converts from the Jews, or the Quakers, who reject the Sacraments, or the Unitarians, who deny the Trinity, or the Swedenborgians, who explain the doctrine of the Trinity in a heretical manner resembling that of the ancient Sabellians.

The service is based upon the service for the public Baptism of Infants. The rubrics are clear and simple; but it may be noted that, in accordance with very primitive usage, fasting with prayer is urged as a means of preparation for Baptism, and that the word 'dip,' as

in the Baptism of Infants, apparently does not necessarily mean immerse,' but dip so as to touch the water. The word 'mergere' in the medieval books originally meant that the child was to be put into the font, but latterly both pouring and sprinkling were allowed.

CHAPTER IX

SACRAMENTAL CONFESSION AND ABSOLUTION

The Church of England, howsoever it holdeth not confession and absolution sacramental,1 that is made unto, and received from a priest, to be so absolutely necessary, as without it there can be no remission of sins; yet by this place it is manifest, what she teacheth concerning the virtue and force of this sacred action. The confession is commanded to be special. The absolution is the same that the ancient Church, and the present Church of Rome useth. What would they more? BISHOP COSIN, Notes on Common Prayer, first series, p. 163, a.d. 1638.

IN the exhortation in the Communion Service the intending communicant who cannot quiet his own conscience' is invited to come to his parish priest, 'or to some other discreet and learned minister of God's Word, and open his grief; that by the ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience and avoiding of all scruple and doubtfulness." This passage in our Prayer Book is merely an abbreviated form of the exhortation contained in the Order of the Communion of 1548, in which this opening of grief to the parish priest is called auricular and secret confession,' and those who find this form of confession necessary are urged not to be offended with those who do not, and

1 According to old-fashioned usage the adjective is here placed after the substantive: cf. 'letters patent,' 'Church universal.'