CHAPTER XXIV.

BAPTISM OF THOSE OF RIPER YEARS.

§ 107. History of the Service. This service was provided in 1662, for two reasons, as stated in the fourth paragraph of the Preface to the Book: (1) The growth of Anabaptism through the licentiousness of the late times; (2) For the baptizing of natives in our plantations and other converts. The Anabaptists here referred to were not what the word strictly means, those who repeated their baptism, but those who would now be called Baptists, among whom baptism is deferred to riper years. Plantations or colonies began with that of Virginia in 1606. The service was drawn up by Griffith, bishop of St. Asaph.

§ 108. Notes. The service is an adaptation of the one for infants, with the following differences and peculiarities:

(a) The bishop, "or whom he shall appoint for that purpose," must have at least a week's notice, in order that the due instruction of the candidate may be secured.

(b) The candidate is exhorted to prepare himself by prayer and fasting.

(c) Godfathers and godmothers are required. They

present the candidate at the font, reply whether he has been already baptized, and give his name. They do not vow in his name, but he for himself. They are to remind him of his religious duties, but are not responsible for his confirmation.

(d) The Gospel is taken from St. John iii., instead of from St. Mark x.

(e) The candidate is taken by his right hand by the priest, who places him conveniently by the font.

(f) The candidate either is dipped in the water, or water is poured upon him. Dipping or immersion is not submersion. It is dipping if the face or forehead be made to touch the water in the font, and the rubrics suggest nothing beyond the usual font.

(g) The age of a person to be baptized with this service is what is understood as 66 the age of discretion;" so that if he is not old enough for confirmation, the service for Infant Baptism must be used.

It may here be added that there is no provision made in our services for baptizing an adult in private, e.g., on a sick bed.

CHAPTER XXV.

THE CATECHISM.

§ 109. Its History.-The word, from Karnxiw or κατηχέω (κατὰ and ἦχοs, sound), denotes viva voce teaching, but not necessarily by question and answer. The learner is κaтηxоúμevos, a catechumen.

The Sarum Use furnishes no precedent for a catechism, the necessity of which became apparent when Confirmation took its new form. The Catechism adopted was substantially original, but it borrowed somewhat from Hermann's Consultation.

1549. The Catechism at first formed a part of the Confirmation Service, and proceeded no further than the exposition of the Lord's Prayer. The second, fourth, and fifth Commandments were each abbreviated to a line or two.

In 1552 the Commandments were given in full, and introduced with the question and answer, "Which be they," etc., pointing to their Divine origin.

In 1604 the second part, dealing with the Sacraments, was added.

In 1662 the Catechism was separated from the Service for Confirmation, and placed under a distinct title. The answer which had stood, "Yes, they do perform them by their sureties, who promise and vow

them both in their names," was altered to, "Because they promise," etc., as now.

§ 110. Notes. The first part deals with the Creed, the Commandments, and the Lord's Prayer. A summary is given of the Creed, a summary and paraphrase of the Commandments, and a paraphrase of the Lord's Prayer.

In the second part the term "Sacrament" is defined and analysed. Each sacrament is shown to correspond with the analysis. The benefits of each and the state of mind in which it should be received are pointed out. The infant's title to baptism leads not to any statement as to his innocence, but to an obligation he enters into by sponsors. For the intending communicant the requisite is stated to be repentance and faith, as to the reality of which in his own heart he must be satisfied by self-examination, taking the responsibility on himself alone.

The second sacrament is called The Supper of the Lord and The Lord's Supper. The 25th, 28th, and 29th Articles use the same title.

CHAPTER XXVI.

CONFIRMATION.

§ 111. History of the Rite.-The scriptural precedent is found in Acts viii. 12-17. Those who had been baptized by Philip the deacon were visited by the Apostles Peter and John, who laid their hands upon them, and the Holy Ghost was given. The rite is not commanded in the New Testament, like the two sacraments, but has been adopted after the apostolic example.

The earliest clear mention of it in Christian antiquity is in Tertullian's treatise On Baptism, c. 192 (cc. 7, 8):-"When we have issued from the lavacrum we are thoroughly anointed with a blessed unction "-a practice derived, he goes on to say, from the anointing to the Jewish priesthood. "In the next place the hand is laid on us, invoking and inviting the Holy Spirit through [the words of] benediction."

Cyprian, too, in his letter to Jubaianus, A.D. 256 (Ep. 73, § 9, ed. Oxon.), after speaking of the narrative in Acts viii., proceeds, " Which now too is done among us, so that they who are baptized in the Church are brought to the prelates of the Church, and by our prayers and by the imposition of hands obtain the Holy Spirit and are perfected with the Lord's seal."