1786. The first rubric, instead of directing that the table should "stand where morning and evening prayers are appointed to be said," directed that it should "stand in some convenient place." In the collect after the commandments, "princes of the earth" was changed "rulers of the earth," and "supreme" omitted before 'rulers of the United States." In the offertory the verses from Tobit iv, 8, 9, were omitted. In the prayer after the offertory, the words "kings, princes, and" before governors," and "supreme" before "rulers," struck

out.

1792. In this year the Forms were first incorporated in the book of Discipline. The order for the communion as prepared by Mr. Wesley was abridged by the omission of all the parts quoted above in small type, and the passages of the offertory from 1 Cor. and Gal.

The following changes were also made. The first collect was transferred so as to follow the prayer for absolution. In the addresses to the communicants, on delivering the elements, the words "body" and "soul" were transposed, and the words "thee" and "thy soul" and "body" were printed in italics, (as they have been ever since,) indicating that if there be more than one communicant, the plural form is to be used;-which is a departure from the original usage.

In the prayer immediately preceding the prayer of consecration, the original words, "that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood," were changed to "that our sinful souls and bodies may be made clean by his death, and washed through his most precious blood." At the close of the order, the following note was added:

"N. B. If the elder be straitened for time, he may omit any part of the service except the prayer of consecration."

The order has undergone no alteration since 1792

SECTION II.

The Ministration of Baptism of Infants.

The order recommended by Mr. Wesley differed from that of the Church of England, in the following particulars. It omits the four introductory rubrics, (the first of which relates to the periods at which baptism should be administered; the second, to godfathers and godmothers; the third, to the preparatory arrangements for baptism; and the fourth, to ascertaining whether the child has been baptized before.) It also omits the exhortation after the Gospel, all the addresses to the godfathers and godmothers, and the two concluding notes, (the first of which declares that baptized children, dying before they commit actual sin, are undoubtedly saved, and the second relates to the use of the sign of the cross in baptism.)

The whole service for "the ministration of baptism of children in private houses" is omitted.

In regard to the mode of baptizing, the English rubric directed" (if they shall certify him that the child may well endure it) he shall dip it in the water discreetly and warily,"-" But, if they certify that the child is weak, it shall suffice to pour water upon it." The Sunday service directed, "He shall dip it in the water, or spinkle it therewith." The English form declared of the child, after baptism-" this child is regenerate,"

"it hath pleased thee to regenerate this infant with thy Holy Spirit." These expressions, with the corresponding ones in the baptism of adults, were omitted. The following parts of the original order have been subsequently omitted.

This prayer was to be said before reading the Gospel :

A "Almighty and immortal God, the aid of all that need, the folper of all that flee to thee for succour, the life of them that ieve, and the resurrection of the dead; we call upon thee for

infant; that he, coming to thy holy baptism, may receive undesion of his sins by spiritual regeneration. Receive him,

O Lord, as thou hast promised by thy well-beloved Son, saying, ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: so give now unto us that ask; let us that seek find; open the gate unto us that knock; that this infant may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen."

And immediately after the Gospel, the following:

"Almighty and everlasting God, heavenly Father, we give thee humble thanks, that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee: increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this infant; that he may be born again, and be made an heir of everlasting salvation, through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever.

Amen."

*Here the priest shall make a cross upon the child's forehead.

After baptizing the child, the minister was to say :"We receive this child into the congregation of Christ's flock, and do* sign him with the sign of the cross; in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen.

.

Seeing now, dearly beloved brethren, that this child is grafted into the body of Christ's church; let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that this child may lead the rest of his life according to this beginning."

And at the close of the service, this prayer :

"We yield thee hearty thanks, most merciful Father, that it hath pleased thee to receive this infant for thine own child by adoption, and to incorporate him into thy holy church. And humbly we beseech thee to grant, that he, being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin; and that as he is made partaker of the death of thy Son, he may also be partaker of his resurrection; so that finally, with the residue of thy holy church, he may be an inheritor of thine everlasting kingdom, through Christ our Lord. Amen."

The changes in the original order have been as follows:

1786. The first three forms quoted above in small type were omitted. In the first prayer, the words, "didst sanctify water to the mystical washing away of sin," were altered to "didst sanctify water for this holy sacrament." And in the prayer immediately before baptizing, the clause in the original-" sanctify this water to the mystical washing away of sin" was left out. The rubric of 1784 directed, as to the mode of baptizing, "he shall dip it in the water or sprinkle it therewith." That of 1786 directed-" he shall dip it in the water or pour water upon it, or sprinkle it therewith." At the close was now added a new rubric, namely, "The minister, if he see it expedient, may conclude with a prayer extempore."

1792. The following rubric was inserted at the beginning:-"The minister coming to the font shall use the following or some other exhortation suitable to this sacred office." The rubric respecting the mode of baptizing now read-" he shall sprinkle or pour water upon it, or if desired, immerse it in water." The Gospel was transposed so as immediately to precede the baptizing; and in the prayer before the Gospel, the words" sanctify this water for this holy sacrament" were inserted in place of "sanctify this water to the mystical washing away of sin," which had been left out altogether in 1786. The last two of the forms quoted above in small type were now omitted.

There has been no alteration in the order since 1792.

The Ministration of Baptism to such as are of Riper Years.

The order of the Church of England contains the following parts, which are not in that recommended by Mr. Wesley, namely:-Three introductory rubrics respecting the preparations for baptism, and inquiring whether the person has been baptized before; an address connected with the use of the sign of the cross,

corresponding with that in the case of infants, (see p. 201;) an exhortation to the godfathers and godmothers, and one to the new baptized persons; and two concluding rubrics, one respecting confirmation and the other respecting the baptism of those who have passed infancy but have not arrived at years of dis

cretion.

The order prepared by Mr. Wesley contained the following parts, which are omitted in later editions, namely:

The first prayer was :—

"Almighty and everlasting God, who of thy great mercy didst save Noah and his family in the ark from perishing by water; and also didst safely lead the children of Israel thy people through the Red Sea, figuring thereby thy holy baptism; and by the baptism of thy well-beloved Son Jesus Christ in the river Jordan, didst sanctify the element of water, to the mystical washing away of sin; we beseech thee for thine infinite mercies, that thou wilt mercifully look upon these thy servants; wash them and sanctify them with the Holy Ghost; that they being delivered from thy wrath, may be received into the ark of Christ's church; and being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to the land of everlasting life; there to reign with thee world without end, through Jesus Christ our Lord. Amen."

After baptizing, the minister was to say,

"Seeing now, dearly beloved brethren, that these persons are grafted into the body of Christ's church; let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that they may lead the rest of their life according to this beginning.'

And at the close of the service this prayer,

"We yield thee humble thanks, O heavenly Father, that thou hast vouchsafed to call us to the knowledge of thy grace and faith in thee increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these persons; that being born again, and made heirs of everlasting salvation, through our Lord Jesus Christ, they may continue thy servants, and attain thy promises, through the same Lord Jesus Christ thy Son; who liveth and reigneth with thee, in the unity of the same Holy Spirit, everlastingly. Amen."