box at the time of collection, and of course devoted to the relief of the poor. For the change made in 1662 see the present 9th rubric at the end of the service. (v) Summary view of the ancient elements of the Communion Service, viz. those from the Sarum Missal: The Lord's Prayer and Collect, the Nicene A material part of the Prayer for the Church Lift up, It is very meet, Ter Sanctus; Proper Prefaces for Easter, Ascension, Trinity; The second half of the Consecration Prayer containing the Words of Institution. A material part of the first thanksgiving after reception. The Gloria in Excelsis. (w) Summary view of modern elements, viz. those composed or introduced in 1548, 1549, 1552, and borrowed materially from the Consultation of Her mann: The Commandments, 1552; The two Collects for the Sovereign, 1549; The Offertory Sentences, 1549; The First and Third Exhortations, 1548; The Second Exhortation, 1552; Ye that do truly, Confession, Absolution, The 1548; The Proper Prefaces for Christmas and Whit The first half of the Consecration Prayer, down to "these Thy creatures of bread and wine," 1549; The Words of Delivery, first half in 1548, second in 1552; The Second Thanksgiving after reception, 1549; The Blessing, first half in 1548, second in 1549. CHAPTER XXII. PUBLIC BAPTISM OF INFANTS. § 102. History of Baptism.-It was expressly commanded by our Lord in Matt. xxviii. The earliest account of the administration of Baptism in ecclesiastical history is in Justin Martyr's First Apology, cap. Ixi. (see § 3 ante). The earliest notices of the baptism of infants occur in Irenæus (Hær. ii. 39 al. 22), speaking of “little ones and children . . . born again unto God;" by which expression he is believed (according to his own. usage and that of other Fathers) to refer to baptism; and in Tertullian (De Bapt. cap. 18). On these and other passages vide D.C.A. 169. The earliest mention of sponsors is by Tertullian, c. 192 (On Baptism, c. 18). The sponsorial engagements for infants in Baptism, closely resembling those of our own time, are described in the Ecclesiastical Hierarchy, a work earlier than 532 (D.C.B. i. 842,6), cited in D.C.A. Art. "SPONSORS." § 103. History of the Service.-In the Sarum Use the service began at the church door, where the child was first made a catechumen (Mask. M.R. i. 3). In this ceremony the godfather held in his hand salt, which the priest exorcised, that it might be made a salutary sacrament for putting the enemy to flight. A particle of the salt was placed in the mouth of the infant, who was bidden receive the salt of wisdom. The child was crossed, and the "maledictus diabolus" adjured never to dare violate the cross. The child itself was then exorcised, and the unclean spirit, "maledictus, damnatus, et damnandus," was commanded to come out of and withdraw from it. The priest took spittle from his mouth and touched the child's nostrils and ears with it. Finally the child's right hand was crossed, and being now a catechumen it was taken by that hand, and led by the priest into the church to the font. Here the child was crossed with oil on the breast and between the shoulders. In the act of baptism it was thrice dipped ("mergat," not "submergat "), viz., at the name of each Person of the Trinity, first with its cheek to the north and head to the east, then with its other cheek to the south, lastly with its face towards the water. The sponsors received it from the priest's hands, and lifted it from the font. It was then crossed on the crown of the head with a consecrated unguent called chrism, and the white chrismal vestment (vestis chrismalis, Angl. chrisom) was put on it. Finally, a lighted wax candle was placed in its hand. If a bishop were present the child was immediately confirmed. The sponsors were bidden to see that the child was taught the Paternoster, Ave, and Credo. The several rites were, of course, accompanied by corresponding prayers. Crossings were reiterated at every turn; the child's name was repeatedly asked and given. The water in the font had been previously consecrated or blessed by a separate office, and this was done as often as the water was changed, which was at least once a month. The ceremonial acts were dividing the water by the hand crosswise, casting water from the font in four directions, to symbolise both the cross and the paradisal rivers, breathing thrice into the font in the form of a cross, dropping wax from a lighted candle into it in the form of a cross, dividing the water with the candle crosswise, putting holy oil into the water crosswise, then chrism in like manner, then oil and chrism. In 1549 there was a preliminary service as before at the church door, but greatly reduced. The child was there named, crossed on the forehead and exorcised. The ceremonies with salt were omitted. The child was then brought into the church to the font. There it was thrice immersed (not submerged) as before, anointed, and clothed with the chrisom. The child's name was asked once at the door, twice at the font. It was crossed once, at the door and without oil. At each change of the water (once at month at least) there were prayers only (placed at the end of Private Baptism in 1549), and no ceremonial acts. Besides the immense reduction of ritual, which necessitated the omission of numerous prayers turning on it, there were introduced four new forms borrowed more or less freely from Hermann's Consultation, viz. :— (a) The Exhortation, "Dearly beloved, forasmuch." |