That the things which we have asked faithfully may be obtained effectually. “All things, whatsoever ye shall ask in prayer believing, ye shall receive." (Matt. xxi. 22.)

319. To what end will the granting these petitions tend?

1st. To the relief of our necessities. 66 They cried unto the Lord in their trouble, and he delivered them out of their distress." (Ps. cvii. 6.)

2ndly. To the setting forth God's glory. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." (Eph. i. 3.)

"Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour and glory, for ever and ever. Amen." (1 Tim. i. 17.)

Upon the Sundays and other Holy-days (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the general Prayer [For the whole state of Christ's Church militant here in earth] together with one or more of these Collects last before rehearsed, concluding with the Blessing.

And there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his discretion.

And if there be not above twenty persons in the Parish of discretion to receive the Communion; yet there shall be no Communion, except four (or three at the least) communicate with the Priest.

And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary.

And to take away all occasion of dissention, and superstition, which any person hath or might have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be eaten; but the best and purest Wheat Bread that conveniently may be gotten.

And if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own use: but if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same.

The Bread and Wine for the Communion shall be provided by the Curate and the Church-wardens at the charges of the Parish.

¶ And note, that every Parishioner shall communicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Parishioner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies; and pay to them or him all Ecclesiastical Duties, accustomably due, then and at that time to be paid.

After the Divine Service ended, the money given at the Offertory shall

be disposed of to such pious and charitable uses, as the Minister and Church-wardens shall think fit. Wherein if they disagree, it shall be disposed of as the Ordinary shall appoint.

"WHEREAS it is ordained in this Office for the Administration of the "Lord's Supper, that the Communicants should receive the same 'kneeling; (which order is well meant, for a signification of our "humble and grateful acknowledgment of the benefits of Christ "therein given to all worthy Receivers, and for the avoiding of such 66 profanation and disorder in the Holy Communion, as might other"wise ensue ;) yet, lest the same kneeling should by any persons, "either out of ignorance and infirmity, or out of malice and obsti66 nacy, be misconstrued and depraved; It is hereby declared, That "thereby no Adoration is intended, or ought to be done, either unto "the Sacramental Bread or Wine there bodily received, or unto 66 any Corporal Presence of Christ's natural Flesh and Blood. For "the Sacramental Bread and Wine remain still in their very "natural substances, and therefore may not be adored; (for that 66 were Idolatry, to be abhorred of all faithful Christians ;) and the "natural Body and Blood of our Saviour Christ are in Heaven, and "not here; it being against the truth of Christ's natural Body to be "at one time in more places than one."

THE MINISTRATION OF PUBLIC BAPTISM OF INFANTS,

TO BE USED IN THE CHURCH.

1. WHENCE is the word Baptism derived?

From the Greek word ẞáπтioμa (baptisma), and that from Barrila (baptizo) to baptize, dip, or wash.

2. Is Baptism an ancient rite?

Yes; the heathens used divers kinds of baptisms to expiate their crimes: and the Jews baptize such as are admitted proselytes, and when any of those nations who are already circumcised become Jews, they receive them by Baptism only.

3. Then our Lord Jesus Christ adopted it from them, and appointed it as the Sacrament of admission into the Christian Church?

Yes; He did so.

4. What was the form of Baptism appointed by Christ?

"Go ye teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxxviii. 19.) But as for the rites and ceremonies to be observed in the administration of it, He left them to the determination of the apostles, and the Church.

5. Is it probable that a form of Baptism was very early agreed upon by the Church?

Yes; because almost all churches in the world do administer it much after the same manner. Many superstitious additions were made previous to the Reformation, but our reformers removed them, and restored this office to a nearer resemblance of the ancient model than any other Church.

6. Shew that infants are fit subjects for Baptism. As Baptism was appointed for the same end as circumcision, and did succeed in the place of it, it is reasonable it should be administered to the same kind of persons. And as God commanded infants to be circumcised (Gen. xvii. 12), it is not to be doubted but that He would also have them baptized.

7. As Baptism of children was common in our Saviour's time, and He no where forbids it, must we not conclude that He approved of the custom?

Certainly; for if it had been wrong to baptize infants He would have forbidden it; on the contrary, he says, "Suffer little children to come unto me, and forbid them not: for of such is the kingdom of Heaven." (Mark x. 14.)

8. Do we not hear of whole households being baptized, and must there not, in all probability, have been children among them

Yes; we read that Lydia and her whole household was baptized (Acts xvi. 15). The jailor" was baptized, he, and all his straightway" (Acts xvi. 33); and no exception is made of their infants or children.

9. Repeat the first clause of the Rubric, on " Public Baptism in the Church."

The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

10. Why does the Church order that Baptism be administered on Sundays and holy-days?

Because the greatest number of people then meet at Church, and are therefore witnesses of the reception into the Church of those who are baptized; these all should unite in prayer to God for the child, and are themselves reminded of the promises and vows which they formerly made in their own persons at their confirmation. 11. Repeat the second clause of the Rubric.

And note, that there shall be for every Male-child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers.

12. Whence did this custom of having godfathers and godmothers for children arise?

The use of them in the Christian Church, as well as the initiation of infants, was derived from the Jews, who have at this day witnesses to the circumcision of their children. In the primitive Church, they were so early introduced, that it is not easy to fix the time of their beginning. The use of them continued through successive ages without scruple, or interruption, till the Anabaptists raised idle clamours against them.

13. What does the twenty-ninth Canon of our Church say concerning godfathers?

"No parent shall be admitted as godfather to his own child." For the parents are already engaged under such strict bonds, both by nature and religion, to bring their children up in the nurture and admonition of the Lord, that the Church does not think she can lay them under greater.

14. Repeat the next clause of the Rubric.

When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font,

either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, (which is then to be filled with pure Water,) and standing there, shall

say,

15. At what part of the service are the children to be baptized? Immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate in his discretion shall appoint.

16. What is the first question put to the godfathers and godmothers by the priest?

Hath this child been already baptized or no?

17. Why is this question put?

Lest the priest should unawares baptize a child that has been baptized before, which is contrary to the word of God, and to the usage of the Church in all ages. "One Lord, one faith, one Baptism." (Eph. iv. 5.)

18. Repeat the exhortation.

DEARLY beloved, forasmuch as all men are conceived and born in sin; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous mercy he will grant to this Child that thing which by nature he cannot have; that he may be baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made a lively member of the same.

19. Prove that all men are conceived and born in sin.

"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. v. 12.)

20. Where does Christ say, none can enter the kingdom of God, except he be regenerate, and born anew of water, and of the Holy Ghost?

"Verily, verily, I say unto you, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." (John iii. 5.)

21. Where is the term regeneration used in Scripture?

It is used twice. In Matt. xix. 28. "Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." And also Titus iii. 5. "Not by righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Here the term "washing of regeneration," has always been thought to imply Baptism.

22. Through whom does the priest beseech the people to call upon God the Father?

Through our Lord Jesus Christ, who has promised, "if two of you