THE SAVOY CONFERENCE, AND LAST REVISION OF THE BOOK OF COMMON PRAYER. IN consequence of a declaration published by Charles II. in October, A.D. 1660, a commission was appointed in the March following,*" to review the Book of Common Prayer, and to make such alterations in it as might be deemed necessary." This body, consisting of twelve Bishops and the like number of non-conformist divines, was to continue for the space of four calendar months.† At their first meeting, April 15, at the Bishop of London's in the Savoy, the Presbyterian ministers were required by the Bishops, as a preliminary step in their proceedings, to send in a written statement containing all their exceptions to the Book of Common Prayer. On May 4th this list was sent in; and after some time an answer was returned to it by the Bishops. Both of these, so far as they relate to baptism, are printed below, for the purpose of shewing what were the sentiments of those to whom we are indebted for the last revision of our baptismal offices. *Collier's Eccles. Hist. vol. ii. p. 878. † Id. p. 877. The Commission, as is well known, failed in accomplishing any thing; but the Bishops, it would appear, were far from being indisposed to make those alterations and additions to the Book of Common Prayer which were really necessary; for during the existence of the commission, the Convocation was also sitting; and at its third session, on May 18,* we find a committee appointed by it, consisting of Humphrey Henchman Bishop of Sarum, Benj. Laney Bishop of Peterborough, George Griffith Bishop of St. Asaph, and six members of the lower house, for the purpose of preparing a form for the ministration of baptism to those of riper years. And, again, on November 21, when the King's letter was read, authorising a review of the whole book,† we find them so far prepared as to be able to transmit a part to the lower house within two, and the whole of it within seven days afterward. On December 20,‡ the whole of the revised book was unanimously approved and signed by Convocation. It was well received by the House of Peers, who returned thanks to both Houses of Convocation for the great industry and care they had taken in its revision. * Synod. Anglican. Append. p. 68, 9. Id. p. 105. THE NON-CONFORMISTS' EXCEPTIONS, AND THE BISHOPS' ANSWERS. OF PUBLIC BAPTISM. EXCEPTIONS. There being divers learned, pious, and peaceable ministers, who not only judge it unlawful to baptise children whose parents both of them are atheists, infidels, heretics, or unbaptised, but also such whose parents are excommunicate persons, fornicators, or otherwise notorious and scandalous sinners; we desire they may not be enforced to baptise the children of such, until they have made open profession of their repentance before baptism. ANSWER. Until they have made due profession of repentance, &c. We think this desire to be very hard and uncharitable, punishing the poor infants for the parents' sakes, and giving also too great and arbitrary a power to the minister to judge which of his parishioners he pleaseth, atheists, infidels, heretics, &c., and then in that name to reject their children from being baptised. Our Church concludes more charitably, that Christ will favourably accept every infant to baptism, that is presented by the Church according to our present order; and this she concludes out of holy Scriptures (as you may see in the Office of Baptism), according to the practice and doctrine of the Catholic Church. Cyr. Ep. 59. August. Ep. 28. et de Verb. Apost. ser. 14. Rub. Parents shall give notice over night, or else in the morning. EXCEPTION. We desire that more timely notice may be given. And then the godfathers and the godmothers, and the people with their children. EXCEP. Here is no mention of the parents, in whose right the child is baptised, and who are fittest to dedicate it to God, and to undertake to God and the Church for it. We do not know that any persons except the parents, or some other appointed by them, have any power to consent for the children, or to enter into covenant. We desire it may be left free to parents, whether they will have sureties to undertake for their children in baptism. ANS. And then the godfathers, &c. It is an erroneous doctrine, and the ground of many others, and of many of your exceptions, that children have no other right to baptism than in their parents' right; the Church's primitive practice forbids it to be left to the pleasure of parents, whether there shall be other sureties or no.* It is fit we should observe carefully the practice of venerable antiquity, as they desire.† Rub. Ready at the font. EXCEP. We desire it may be so placed as all the congregation may best see and hear the whole administration. In the first prayer. By the baptism of thy well-beloved Son, &c. didst sanctify the flood Jordan, and all other waters, to the mystical washing away of sin. EXCEP. It being doubtful whether either the flood Jordan, or any other waters, were sanctified to a sacramental use by Christ's being baptised, and not necessary to be asserted; we desire this may be otherwise expressed. 66 ANS. The font usually stands, as it did in primitive times, at or near the church-door, to signify that baptism was the entrance into the Church mystical; we are all baptised into one body;"‡ and the people may hear well enough. If Jordan and all other waters be not so far sanctified by Christ, as to be the matter of baptism, what authority have we to baptise? and sure his baptism was dedicatio baptismi. *S. Aug. Ep. 23. † Prop. 18. 1 Cor. xii. 13. The third exhortation. Do promise by you that be their sureties. The questions. Dost thou forsake? &c. Dost thou believe? &c. Wilt thou be baptised? &c. EXCEP. We know not by what right the sureties do promise and answer in the name of the infant. It seemeth to us also to countenance the anabaptistical opinion, of the necessity of an actual profession of faith and repentance in order to baptism. That such a profession may be required of the parents in their own name, and now solemnly renewed when they present their children to baptism, we willingly grant; but the asking of one for another is a practice whose warrant we doubt. And we desire that the two first interrogatories may be put to the parents, to be answered in their own names; and the last propounded to the parents, or pro-parents, thus: Will you have this child baptised into this faith ? ANS. It hath been accounted reasonable, and allowed by the best laws, that guardians should covenant and contract for their minors to their benefit: by the same right the Church hath appointed sureties to undertake for children, when they enter into covenant with God by baptism; and this general practice of the Church is enough to satisfy those that doubt.* In the second prayer before baptism. May receive remission of sins by spiritual regeneration. EXCEP. This expression seeming inconvenient, we desire it may be changed into this: May be regenerated, and receive remission of sins. ANS. Receive remission of sins by spiritual regeneration. Most proper; for baptism is our spiritual regeneration : *S. Aug. Epist. 23. R |