(c) When a girl marries into another family she takes a new "" Su(pe)rname," but retains her own Christian name. So also with a man, when he comes into possession of property. (d) A child has no more claim to be considered a "Christian," or to be called by a Christian name, before Baptism, than a man has to be considered and called a Soldier before enlistment; and no more claim to Christian burial than an un-enlisted man has to a Soldier's funeral.

4. THE BAPTISM.

(a) The three Essentials: Minister, Matter, Words.

(b) As in Absolution, Consecration, and other Priestly functions, the real "Minister" is Christ, Who condescends to treat with men by earthly representatives. (Acts iii. 12, 26; 2 Cor. v. 20.)

(c) "The Words" shew that all Three Persons of the Blessed Trinity are interested participants. (α) “In the Name,” i.e., (r) εις το όνομα, (2) ἐπι τῷ ὀνοματι, (3) ἐν τῷ ὀνοματι. (S. Matt. xxviii. 19; Acts ii. 38; x. 48.) The Priest acts (3) in the name, or (2) upon the authority of the name, of his King, and admits new members (1) into His name, so as to give them a right to it as their own for the future. (e) "N(omen), I baptize thee." The Initiatory act. "I, being a duly Commissioned Officer in God's army, acting in His Name and upon His authority, admit you by Baptism into the number of those who believe in the Blessed Trinity, and are named Christians; in token whereof I give you now a Christian name for

your own; as a constant reminder that you have been "Christ-ened," i.e., that you are enrolled among Christ's soldiers and servants henceforward.

Observe. This explains the mysterious "N. or M." of the Catechism. The original copy, from which the Sealed Book of 1662 was printed, had here the abbreviated "Nom.' for Nomen. An ignorant compositor, thinking to "better his instructions," set it up as we have it now; and the blunder has been strangely perpetuated. Two similar errors have been noticed Suprà; viz. (1) the false punctuation of the Second Commandment, where the full-stop is placed after earth" instead of after "worship them ;" and (2) the absurd mixing up of the Priest's Preface with the People's Hymn in Ter Sanctus.

(f) Trine Immersion; Thrice-Dipping. This is the rule, "if the child may well endure it." If not, then Trine Affusoin (Thrice Pouring) “shall suffice." just as Common Bread is permitted as a sufficing" alternative, where the proper Unleavened Bread cannot be obtained. (First Book, 1549. L. Notes on Holy Com.) (g) Christ lay in the grave three days; and His followers' final "Immersion" in mother earth is preceded by "Trine Affusion;" the Priest casting upon the Body thrice, at the words "earth to earth," &c. (Prayer Book, 1549.) (h) The modern unrubrical practice of "Sprinkling" was introduced with other slovenly pieces of Ritual, by the Dissenting Directory of the Great Rebellion in 1645.

(2) In the First Book of 1549, immediately after Baptism, the Priest was directed to "put upon the child his white vesture (of Innocence) commonly called the Chrisom," to symbolize his "putting on Christ;" and then to "anoint him on the head with Chrisma or fragrant

R

Consecrated Oil, to symbolize his union with
Christ, "The Anointed One." (Eph. iv. 24;

Exod. xxx. 25; Ps. xxiii. .5) (k) This Chrisom,-so-called from the "Chrisma” which accompanied and perfumed it, was to be "brought to the Church and delivered to the Priest after the accustomed manner, at the Purification of the mother;" unless the child died within the forty days, in which case it served as a shroud. During this period, the infant was called a "Chrisom child." (2) The Chrisom, when brought to Church, was to be used strictly for Church purposes, such as Altar Linen, if fine enough; and for Surplice making, &c., if otherwise.

(m) "He shall baptize

with Fire"

(S. Matt. iii. 11). "Fire" is the Scripture emblem of the Spirit. Hence in the Early Ages a Lighted Candle was placed in the hand of the newly Baptized, to symbolize the “enlightenment" and "illumination" that comes to the soul by the operation of the Holy Ghost, and to indicate that henceforth he was to walk as a "Child of Light." (L. Notes on Whitsun-Day; S. Luke ii. 32; 1 Thess. v. 5; Heb. vi. 4; x. 32.)

5. THE RECEPTION.

(a) The Baptism being thus completed by the due administration of the "Sacramentum," with its Rite of Initiation, Oath of Allegiance, and Church Admission thereby obtained; the young Recruit is formally "Received" among his new comrades.

(b) The "Congregation" or "Aggregate of the Faithful" (Art. xix.) being regarded as a

Flock, the new-comer is "signed," marked, sealed, or branded, as one of Christ's Sheep. (S. Matt. xxiv. 30; Hooker, v. 65.)

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(c)" This use of the Sign of the Cross in Baptism, was held in the Primitive Church, as well by the Greeks as the Latins, with one consent and great applause." (Canon 30; Exod. xii. 23; Ezek. ix. 4; Rev. vii. 3; ix. 4.) (d) "Ashamed to confess ;" Backward to declare himself on God's side against the world. (S. Matt. x. 32, 3; S. Mark viii. 38; Rom. i. 16.)

Part EEE. Post-Baptism.

CONGREGATIONAL SUB-DIVISION.

I. THE INVITATION: to Thanks and Prayer. (a) Thanks for New Birth and Grafting. Baptism Regenerate."

"By

(Priv. Baptism; S. John xv. 5; Gal. iii. 27; 1 S. Pet. i. 23.) (b) Prayer for Perseverance in holy life. (Phil. i. 6; 2 S. Pet. iii. 18.)

OBSERVE I. "This Beginning." The Prayer would be mockery and worse, were this " 'beginning not a Fact indisputable, and a Fact well done, too.

2. As everywhere else, the Church here describes "Regeneration" as merely a good Start in the Heavenly Race; just as Birth is the Start in the Earthly.

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3. May lead." The Start is assured, but nothing more; so that while Thanks are given for this, Prayer immediately follows, that the Race may be run through to the end accordingly.

4. In the same way, the child is taught in the Catechism to say for itself, "I heartily thank God that He hath called me, &c., and I pray..... ..that I may continue," &c.

5. God's good gift is certain. Man's right use of it is doubtful.

6. There is no compulsion. Christ marvelled at the Jews' unbelief, but did not interfere with their Free Will. (S. Mark vi. 6; S. John v. 40; vi. 64—67.)

2. PATERNOSTER.

(a) The Prayer of the Baptized only, as Children of God. It therefore follows Baptism. (Rom. viii. 15; Gal. iv. 6.)

(b) To be said throughout with the special "Intention" of applying it to the case of the newly Baptized, who is assumed to be saying it now for the first time.

3. THANKSGIVING.

(a) Thanks for (1) Adoption into the family of God the Father; (2) Incorporation into the Church of God the Son; and (3) Regeneration by God the Holy Ghost. (Col i. 12; Rom. viii. 16; 1 Cor. xii. 13; S. John iii. 5.) (b) Prayer for Renovation or Renewal.

"That

the Child, (1) having been "buried" in Baptism, (like the Israelites who "died out" of Egypt in Red Sea,) and thus made a sharer in the privileges obtained by Christ's death; and (2) having risen from that watery grave, and left his Birth Sin (like the Egyptians) drowned therein behind him, may (3) live a life of righteousness during his pilgrimage, and (4) nail his Infected Nature (Art. ix.) to the Cross of Self-denial, until the whole mass of its sinful tendencies has been subdued; so that (5) he may share in the privileges obtained by Christ's Resurrection; and thus finally, (6) with the residuary "little flock" that shall struggle through to the end, reach the Heavenly Canaan. (Christmas Collect; S. John xix. 34; I S. Pet. ii. 24; Rom. vi. 4-6;